Pruning 7 Deformed Branches

- Summary of Points Disputed

2009-09-09T17:23:00.000-07:00

Five of the seven men representing their churches that brought the charges.
l-r: Lam Chin Kaw, James Indran, Peter Kek, Andrew Liu, Ho Eng Ghee, (author).
Mr Lam, the theological spokesman for these Reformed Baptists
has since returned to the Methodist Church.

A Summary of the Seven Theological Points Disputed

The ‘Reformed Baptist Fraternal’ boldly designated their views as the ‘Standard Reformed’ view. The following is a comparison of the ‘Standard Reformed’ view of the RBF and the view of one non-conformist Particular Baptist on the seven doctrinal issues raised by the RBF.

‘Standard reformed’: Effectual calling unto eternal life is by the instrumental means of gospel preaching. Gospel preaching is the necessary means for God to bestow spiritual life to His elect.
Author: Effectual calling unto eternal life is by the immediate life-giving call of the Triune God. Gospel preaching is not a necessary means for God to bestow spiritual life to His elect.

‘Standard reformed’: Repentance and faith secure eternal life. You repent and believe IN ORDER THAT you may receive eternal life.
Author: Repentance and faith evidence eternal life. You repent and believe BECAUSE God has effectually called you to eternal life.

‘Standard reformed’: The gospel is ‘‘if… then." If you respond, then God will do something wonderful for you. You must believe in order that you may have eternal life from God.
Author: The gospel is “because… therefore.” Because God has done this wonderful thing to you, therefore you respond. God has bestowed you with eternal life, therefore you believe.

‘Standard reformed’: Gospel preaching is necessary because it is the instrumental means for the regeneration of the spiritually dead elect.
Author: Gospel preaching is necessary because it is the instrumental means for the conversion of the ignorant, uninformed regenerated elect.

‘Standard reformed’: Faith secures your justification before God. God justifies when you believe. By faith the condemned shall be justified and live.
Author: Faith evidences your justification by God’s free grace. God justified us when we were enemies. The justified ones shall live by faith.

‘Standard reformed’: Irresistible grace is the powerful working of the Spirit in gospel preaching to bring the spiritually dead elect to conversion.
Author: Irresistible grace is the powerful working of the triune God to bring the spiritually dead elect to eternal life.

‘Standard Reformed’: All the elect will be saved eternally because they will hear and believe the gospel; and God’s power keeps them in a life of faith and holiness, and thus all persevere in a life of faith and holiness to the end and shall be eternally saved.
Author: All the elect shall be saved eternally because God effectually calls them to eternal life; and God perseveres to preserve His elect in the state of grace, and they shall remain in that state of grace and be eternally saved.

Justification - John Gill : VI-VIII

2008-01-29T09:10:00.000-08:00

VI. To consider the objects of justification, who are God’s elect: (Rom. 8:33, 34) Who shall lay any, thing to the charge of God’s elect? it is God that justifies, that is, his elect; who are described,

1. By their number: They are many: By his knowledge shall my righteous Servant justify many. (Isa. 53:11) And, by the obedience of one many are made righteous. (Rom. 5:19) Jesus Christ engaged as a surety for many, and gave his life a ransom for many, (Matthew 20:28, Heb. 9:28) and was offered up to bear the sins of many; which is the true reason why many are justified by him. Many are brought to believe on him for life and salvation, even as many as were ordained to eternal life; (Acts 13:48) and many sons, in consequence of all this, will be brought to glory: Many shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven. (Matthew 8:12; John 14:2) And hence there are many mansions in Christ’s Father’s house preparing for them. This leads us to observe,

(1.) That they are not a few who are justified by Christ. Though Christ’s flock is but a little flock, in comparison of the world’s goats; though Christ’s people are but, few in comparison of the vast number of hypocrites and formal professors; (for many are called, but few chosen; (Matthew 20:16; Luke 13:24) many strive to enter in at the strait gate, but few there be that enter in at it;) yet, considered in themselves, they are a great number, which no man can number. Now this serves to magnify the grace of God, to exalt the satisfaction and righteousness of the Lord Jesus Christ, and to encourage distressed souls to seek and look to Christ for righteousness; seeing it is wrought out for many, and many are justified by it. Blessed are they that hunger and thirst after righteousness, they shall be filled. (Matthew 5:6)

(2.) This shews that all mankind are not justified. Though they are many who are justified, yet they are not all. For all men have not faith to receive Christ’s righteousness; nor are all men saved, as they would be, if they were justified: for those who are justified by his blood, shall be saved from wrath through him. (Rom. 5:9) Yet all the elect are justified: For in him shall all the seed of Israel be justified, and shall glory. (Isa. 45:25)

2. The objects of justification are described by the quality of them, or by their state and condition. Before conversion, they are represented as ungodly; and after conversion, as believers in Christ. Thus, in our text: All that believe are justified. By whom we are to understand, not nominal believers, or such who only profess to believe in Christ; but real ones, who with the heart believe unto righteousness, and whose faith works by love to Christ and to his people. But I go on,

VII. To mention the several effects of justification, which are these following:

1. A freedom from all penal evils in this life, and that which is to come. A justified person shall never enter into condemnation; his afflictions in this life are not, strictly speaking, punishments for sins, but fatherly chastisements. They are not inflicted in a way of vindictive wrath, or that by bearing them they should make satisfaction for their sins; for this would highly reflect on the justice of God, be a lessening of the satisfaction of Christ, and contrary to the whole gospel-declaration.

2. Peace with God is another consequent, or effect of justification: Being justified by faith, we have peace with God, (Rom. 5:1) that is, peace of conscience, which passeth all understanding, and is one of the most valuable blessings of life.

3. Access to God through Christ with confidence is another effect of it. A justified person can go to God, in the name and strength of Christ, with much boldness, making mention of his righteousness, and of his only; and use much freedom at the throne of grace, in asking for such things as he stands in need of.

4. Acceptance of person and service with God, through Christ, follows upon our justification. God is well pleased with his righteousness, and, for the sake of it, with all his people. Their persons are accepted in the beloved, and their sacrifices and services are also acceptable to God through Jesus Christ our Lord.

5. Adoption is another consequent of justification: for though this blessing was originally provided, bestowed, and secured in predestination; yet way is made for our actual reception of it, by our redemption, which is in Christ Jesus; who hath redeemed them that were under the law, that we might receive the adoption of children. (Gal. 4:5) hence Junius calls Justification via adoptionis, the way to adoption.

6. Sanctification is also an effect of justification: faith, as has been already shewn, follows upon it, and is a very considerable part of sanctification. In fine, certainty of salvation, which may be strongly concluded from our justification, and an undoubted title to the glorious inheritance; yea, the full possession of it arise from it, and depend upon it: for whom he justified, them he also glorified. (Rom. 8:30) But I proposed only to mention these things therefore proceed to the

VIII. And last thing, which is to consider the several properties of justification.

1. It is an act of God’s free Grace: Being justified freely by his grace. (Rom. 3:24) It was grace that resolved on, and fixed the scheme and method of justification: and which called and moved Christ to engage as a surety for his people; and which sent him, in the fulness of time, to work out a righteousness for them. And then it was grace in God to accept of this righteousness for them, and to impute it to them, and bestow faith on them to receive it; especially will all this appear to be free grace, when it is considered that these persons are all by nature sinners, and ungodly ones; yea, many of them the chief of sinners.

2. It is universal and not partial. All God’s elect are justified, and that from all things, as in our text, that is, from all their sins, and are freed from all that punishment which is due unto them. The whole righteousness of Christ is imputed to them; by being hereby justified, they are perfect and complete in him.

3. It is an individual act, which is done at once, and admits of no degrees. The sins of God’s elect were laid at once on Christ, and he made satisfaction for them at once. God accepted of Christ’s righteousness, and imputed it at once unto his people, who all have their sins and transgressions forgiven at once. The sense of justification, indeed, admits of degrees: for the righteousness of God is revealed from faith to faith; (Rom. 1:17) but justification itself does not. There are several fresh declarations, or manifestations, or repetitions of the act of justification; as at the resurrection of Christ; and again, by the testimony of the Spirit to the conscience of the believer; and last of all, at the general judgment, before men and angels. But justification, as it is an act of God, is but one, and is done at once, and admits of no degrees; and is not carried on in a gradual and progressive way as sanctification is.

4. It is equal to all, or all are alike justified. The same price was paid for the redemption of one, as for another; and the same righteousness is imputed to one, as to another; and, like precious faith, is given to one, as to another though not to all in the same degree, yet the weakest believer is as much justified as the strongest, and the greatest sinner as the smallest. Though one man may have more sanctifying grace than another, yet no man has more justifying righteousness than another.

5. It is irreversible and unalterable. It is according to an immutable decree, which can never be frustrated. It is one of God’s gifts, which are without repentance: it is one of the blessings of the covenant of grace, which can never be broken. The righteousness by which the saints are justified is an everlasting one; and that faith, by which they receive it, shall never fail: And though a righteous man may fall into sin, yet he shall never fall from his righteousness, nor shall he ever enter into condemnation, but be eternally glorified.

6. Justification, though it frees persons from sin, and discharges them from punishment due unto it, yet it does not take sin out of them. By it, indeed, they are freed from sin, insomuch that God sees no iniquity in them to condemn them for it. Though he sees and beholds all the sins of his people, in articulo providentiæ, in respect of providence, and chastises them for them; yet in articulo justificationis, in respect of justification, he sees none in them; they being acquitted, discharged, and justified from all. Nevertheless sin dwells in them For there is not a just man upon earth that liveth and sinneth not. (Eccl. 7:20)

7. It does not destroy the law, nor discourage a careful performance of good works. It does not destroy the law, or make it void; no, it establishes it; for the righteousness by which we are justified, is every way commensurate to the demands of the law; by it the law is magnified, and made honourable. Nor are persons, by this doctrine, discouraged from the performance of good works; for this doctrine of grace teaches men, That denying ungodliness, and worldly lusts, they should live soberly, righteously, and godly, in this present world. (Titus 2:11, 12) To conclude: If your souls are under the powerful and comfortable influence of this doctrine, you will, in the first place, bless God for Jesus Christ, by whose obedience you are made righteous: You will value his justifying righteousness, and make mention of it at all proper times; you will glory alone in Christ, and will give the whole glory of your justification to him; and will be earnestly and studiously desirous of having your conversations as become the gospel of Christ, and this truth of it in particular.

Justification - John Gill - V

2008-01-28T21:09:00.001-08:00

V. To enquire into the date of justification, concerning which there have been various sentiments. Some have thought that it will not be completed until the day of judgment; others, that it commences at, or upon believing, and not before; others, that it took place at Christ’s resurrection from the dead, when he was justified, and all the elect in him; others, that it bears date from the time that Christ was first promised, as the Mediator, which was quickly after the fall: others carry it up as high as the covenant transactions between the Father and the Son, and the surety-ship engagements of Christ from eternity, which are the present sentiments of my mind. The method in which I shall endeavour to represent them to others, shall he as follows:

First, I shall endeavour to prove that that which is properly justification, is antecedent to any act of believing.

Secondly, That the justification, by, or at, or upon believing, is not properly justification.

Thirdly, Answer the objections made against this doctrine.

First, I shall endeavour to prove, that that which is properly justification, is before faith, or antecedent to any act of believing of ours; which, I apprehend, may be fairly concluded from the following considerations.

1. Faith is not the cause, but the fruit and effect of justification. The reason why we are justified, is not because we have faith; but the reason why we have faith is because we are justified. Was there no such blessing of grace as justification of life provided for the sons of men, there would be no such thing as faith in Christ bestowed upon them, nor, indeed, would there be any use for it; and though it is provided, yet since not for all men, therefore all men have not faith. The reason why some do not believe, is, because they are not of Christ’s sheep; (John 10:26) they never were chosen in him, nor justified by him, but are justly left in their sins, and so to condemnation; the reason why others do believe, is, because they are ordained to eternal life, (Acts 13:48) have a justifying righteousness provided for them, and are justified by it, and shall never enter into condemnation and, in asserting this, I say no more than what Dr. Twisse, the famous Prolocutor to the Assembly of Divines, has said before me. His words are these: "Before faith the righteousness of Christ was ours, being in the intention of God the Father, and Christ the Mediator, wrought out for us; and, because wrought out for us, therefore God, in his own time, gives us grace of every kind, and among others, faith itself, and, at last, the crown of heavenly glory." And, a little after, he says: "Before faith and repentance the righteousness of Christ is applied unto us; since it is on the account of that, that we obtain efficacious grace, to believe in Christ and repent." Likewise the judicious Pemble writes to the same effect, when, observing a two-fold justification, he says, the one is "In foro divino, in God’s sight, and this goes before all our sanctification; for even whilst the elect are unconverted, they are then actually justified, and freed from all sin, by the death of Christ, and God so esteems of them as free, and, having accepted of that satisfaction, is actually reconciled to them. By this justification, we are freed from the guilt of our sins; and because that is done away, God, in due time, proceeds to give us the grace of sanctification, to free from sin’s corruption still inherent in our persons." The other is, "In foro conscientiæ, in their own sense, which is but the revelation and certain declaration of God’s former secret act of accepting Christ’s righteousness to our justification." And Maccovius says, "That because that God justifies us, therefore, he gives us faith, and other spiritual gifts." Now, if justification is the cause, and faith the effect; then, as every cause is before its effect, and every effect follows its own cause, justification must be before faith, and faith must follow justification.

2. Justification is the object, and faith is the act, which is conversant with it. Now the object does not depend upon the act, but the act upon the object. Every object is prior to the act, which is conversant with it; unless it be when an act gives being to the object, which cannot be the case here; unless we make faith to be the cause or matter of our justification, which has been already disproved. Faith is the evidence, not the cause of justification; and if it is an evidence, that of which it is an evidence must exist before it. Faith is indeed the evidence of things not seen; but it is not the evidence of things that are not: what the eye is in the body, that faith is in the soul. The eye, by virtue of its visive faculty beholds sensible objects, but does not produce them; and did they not previously exist, could not behold them. We see the sun shining in its brightness, but did it not exist before, it could not be visible to us; the same observation will hold good in ten thousand other instances. Faith is the hand which receives the blessing of justification from the Lord, and righteousness, by which the soul is justified from the God of its salvation; but then this blessing must exist before faith can receive it. If any should think fit to distinguish between the act of justification, and the righteousness of Christ, by which we are justified; and object, That not justification, but the righteousness of Christ, is the object of faith; I reply, Either the righteousness of Christ, as justifying, is the object of faith, or it is not: if it is not, then it is useless, and to be laid aside in the business of justification; if, as justifying, it is the object of faith, what is it else but justification? Christ’s righteousness justifying me, is my justification before God, and as such, my faith considers it, and says with the church, Surely, in the Lord have I righteousness and strength. (Isa. 45:24)

3. The elect of God are justified whilst ungodly, and therefore, before they believe; the reason of the consequence is plain, because a believer is not an ungodly person. That God’s elect are, by nature ungodly, will not be denied; as such, Christ died for them; While we were yet without strength, in due time Christ died for the ungodly. (Rom. 5:6) And it is as evident, that, as such, God justifies them: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Rom. 4:5) Not that God justifies the ungodly without a righteousness; but he imputes and reckons to them the righteousness of his Son; for otherwise he would do that himself which he abhors in others: For he that justifieth the wicked, and he that condemneth the just, they both are an abomination to the Lord. (Prov. 17:15) Nor does he justify them in their ungodliness, but from it; and indeed, from all things, from which they could not be justified, by the law of Moses; and yet he justifies them being ungodly. Now, if it can be proved that a believer is or may be called, an ungodly person, then there is no strength in my argument; but, I apprehend, it cannot be proved, from scripture, that a believer is so called; nor can any just reason be given why he should; seeing an ungodly person is one that is without God, that is, without the grace and fear of God; and without Christ, being destitute of a true knowledge of him, faith in him, and love to him; all which is incompatible with the character of a believer. I conclude then, that if God justifies his elect when they are ungodly, then he justifies them before they believe, which is the thing I have undertaken to prove.

4. All the elect of God were justified in, and with Christ, their Head and Representative, when he rose from the dead, and therefore before they believe. The Lord Jesus Christ having, from eternity engaged as a Surety for his people, all their sins were laid upon him, imputed to him, and placed to his account; for all which he was responsible to divine justice, and accordingly, in the fulness of time gave full satisfaction for them, by his sufferings and death; and having done this, was acquitted and discharged; for, as he was put to death in the flesh, he was justified in the Spirit. Now as he suffered and died not as a private person, but as a public one, so he rose again, and was justified as such. Hence, when he was justified, all those for whom he made satisfaction, and brought in a righteousness, were justified in him; which seems to be the meaning of that scripture, Who was delivered for our offences, and was raised again for our justification. (Rom. 4:25) This justification of the elect, at the resurrection of Christ, and upon the foot of the oblation and sacrifice, already offered up, is acknowledged by many excellent and judicious divines; some of whom, though they only allow a decretive justification from eternity; yet assert a real and complete one at the resurrection of Christ, on the account of his actual oblation and sacrifice. Dr. Ames says, that "The sentence of justification was, 1. As it were conceived in the mind of God, by the decree of justifying. 2. Pronounced in Christ our Head, when he arose from the dead." The learned Hoornkeeck, summing up the tenets of the people called Antinomians in England, takes notice of their sentiments concerning justification; and observes, that the difference between them and others, "May easily be reconciled, by distinguishing justification into active and passive, the former, says he, is the act of God justifying; the latter the termination and application of it to the consciences of believers. The one was done at Christ’s satisfaction; the other is, when a person actually believes." And a little after he adds; "Justification was designed for us from all eternity, in the decree of predestination; promised immediately after the fall: wrought at the death and resurrection of Christ, for these are to be joined together, Romans 8:34, being, at the one, merited by Christ, and, at the other, declared and ratified by God." Witsius, who engaged as a Moderator in the Antinomian and Neonomian controversies, moved here in England says: "Christ verily was justified, when God raised him from the dead, and gave him an acquittance for the payment made by Christ, and accepted by him: And the same Christ was raised again for our justification, Romans 4:25. For when he was justified, the elect were justified together in him; for as much as he was their Representative." And, not to forget our great Dr. Goodwin, who observes, that "At the instant when he, that is, Christ, arose, God then performed a farther act of justification towards him, and us in him; admitting him, as our advocate, into the actual possession of justification of life; acquitting him from all those sins, which he had charged upon him. Therefore we read, that as Christ was made sin in his life and death, so that he was justified also, 1 Timothy 3:16. And that he should be thus justified, is not spoken of him, abstractly considered in himself, but as he hath us conjoined in him, and as he connotates us." And a little after he says: "As when he ascended, we ascended with him, (and therefore we are said now to sit together with him in heavenly places, Eph. 2:6) so when he was justified, we are justified also in him. And as it may be said, Adam condemned us all, and corrupted us all when he fell; so did Christ then perfect us all, and God justified us all, when he died and rose again." Some divines call this a virtual justification: the phrase I confess, is unintelligible to me. The famous Parker calls it an actual justification, both of Christ and us. His words are these: "Christ is said to be justified when he rose again, 1 Timothy 3:16, and we to be then justified in him, Romans 4:25, because the discharge, that is, his Father’s raising him up, was an actual justification of him from the sins of others, for which he had satisfied, and of us from our own sins, for which he became a surety." Those who assert there is no justification before faith, ought duly to consider this argument, so well founded in scripture, and so agreeable to the sentiments of great and good men. But,

5. I shall go a step higher, and endeavour to prove, that all the elect of God are justified from eternity. When, I say, the elect of God are justified from eternity, I do not think, that they had an actual personal existence from eternity, though they had a representative one in Christ; or that an actual payment of their debts, or an actual satisfaction for their sins was then made by Christ, though he engaged to do it; nor do I intend justification from eternity, in such a sense, as to set aside the imputation of Adam’s sin to the condemnation of the elect in him; or to render Christ’s bringing in an actual righteousness in time unnecessary; or to make faith useless in our justification, in our own consciences, as, I hope, I shall shortly make appear; yet, on the other hand, I mean more by justification from eternity, than merely God’s prescience, or foreknowledge of it, to whom all works are known, from the beginning of the world, ?π ?iwnoV, from eternity; (Acts 15:18) more than a mere resolution and purpose to justify his elect in time, he calling things that are not, as though they were; (Rom. 4:17) or, in other words, more than a decretive justification, as some divines call it; who apprehend that God’s elect can, in no other sense, be said to be justified from eternity, than they may be said to be sanctified or glorified from eternity, because he had decreed to sanctify and glorify them: I say, I mean more than thus, and assert, with Dr. Ames, that justification "is a sentence conceived in the mind of God, by the decree of justification;" that this is an act in God, all whose acts in him are eternal; that this is the grand original sentence of justification; of which that pronounced on Christ, as our representative, when he rose from the dead, and that which is pronounced by the Spirit of God in the conscience of believers, as well as that which will be pronounced before men and angels, at the general judgment, are no other than so many repetitions, or renewed declarations; that this includes the whole complete esse of justification; being, as Mr. Rutherfoord observes, "An eternal and immanent act in God, and not transient upon an external subject. Of which sort, adds he, are the acts of election and reprobation, which have their whole complete being before the persons elected, reprobated, or justified, either begin to be, live or believe, or do any thing good or evil." In a word, I apprehend, that as God’s eternal decree of election of persons to everlasting life, is the eternal election of them, so God’s will, decree, or purpose, to justify his elect, is the eternal justification of them; though his eternal will to sanctify them is not an eternal sanctification of them; because sanctification is a work of God’s grace upon us, and within us, and so requires our personal existence. Justification is an act of God’s grace towards us, is wholly without us, entirely resides in the divine mind, and lies in his estimation, accounting and constituting us righteous, through the righteousness of his Son; and so required neither the actual existence of Christ’s righteousness, nor of our persons, but only that both should certainly exist in time. For the further confirmation and illustration of this truth, let the following things be observed:

(1.) That there is an eternal election of persons to everlasting life, and that the objects of justification are God’s elect: Who shall lay any thing to the charge of God’s elect? it is God that justifieth. (Rom. 8:33) Now, if God’s elect, as such, can have nothing laid to their charge, but are, by God, acquitted, discharged, and justified; and, if they bore this character of elect from eternity, or were chosen in Christ before the world began, then they must be acquitted, discharged, and justified by God from eternity, so as nothing could be laid to their charge. Besides, electing grace before the world began, put them in Christ: he hath chosen us in him before the foundation of the world. (Eph 1:4) And if electing grace then put them in him, they must be considered in Christ as an unrighteous person, or as unjustified, or as in a state of condemnation. And, I think, we may be allowed to argue an eternal justification from eternal election, since eternal justification is a branch of it; and, as such, as one observes, "Is the Father’s eternal purpose and agreement with the Son, that the elect should be everlastingly righteous in his sight, in the righteousness of this dear Son of his; in which act he constituted and ordained them so to be." And his act, as the same excellent person observes, is no other than "setting apart the elect alone to be partakers of Christ’s righteousness, and setting apart Christ’s righteousness for the elect only." It think we may safely conclude, that if there is an eternal election of persons in Christ, there must be an eternal acceptance and justification of them in him; since as he always was the beloved Son of his Father, in whom he is ever well pleased, so he always has graciously accepted of, and is well pleased with all his elect in him.

(2.) That there was, from all eternity, a covenant of grace and peace made between the Father and the Son, on the account of these elect persons; when all the blessings of grace, and promises of life, provided and secured in that covenant, were put into the hands of Jesus Christ for his people; and though they had then no personal or actual existence, yet they had a representative Being in Christ, in whom they were then blessed with all spiritual blessings. (Eph. 1:3) And, if with all spiritual blessings, then with this of justification; which was no inconsiderable part of that grace which was given us in Christ Jesus before the world began. (2 Tim. 1:9) But I cannot express this better than in the words of Dr. Goodwin, who speaking of the date of justification, says: "The first progress, or step, was at the first covenant-making and striking of the bargain from all eternity: we may say, of all spiritual blessings in Christ, what is said of Christ, that his goings forth are from everlasting. Justified then we were, when first elected, though not in our own persons, yet in our Head, as he had our persons then given him, and we came to have a being and interest in him: You are in Christ, (saith the apostle) and so we had the promise made of all spiritual blessings in him, and he took all the deeds of all in our name; so in Christ we were blessed with all spiritual blessings, Ephesians 1:3. As we are blessed with all other, and with this also, that we were justified then in Christ. To this purpose is that place, Romans 8:30, where he speaks of all those blessings which are applied to us after redemption, as calling, justification, glorification, as of things already past and done, even then when he did predestinate us: whom he hath predestinated, them he hath called, them he hath justified, them he hath glorified. He speaks it as in the time past; neither speaks he thus of these blessings, as past simply in regard of that presence, in which all things stand before him from eternity; all things past, present, and to come, being to him as present: nor doth he speak it only in regard of a resolution, or purpose, taken up to call and justify, he calling things that are not as though they were, Romans 4:17. For thus it may be said, of all his other works towards the creatures in common, that he hath created and preserved them from everlasting: but in a more special relation are these blessings decreed, said to have been bestowed, because, though they existed not in themselves, yet they existed really in a Head that represented them and us, who was by to answer for them, and to undertake for them, which other creatures could not do; and there was an actual donation and receiving of all these for us, (as truly as a feoffee in trust may take lands for one unborn) by virtue of a covenant made with Christ; whereby Christ had all our sins imputed to him, and so taken off from us, Christ having then covenanted to take all our sins upon him, when he took our persons to be his; and God having covenanted not to impute sin unto us, but to look at him for the payment of all, and at us as discharged. Of this seems that place, 2 Corinthians 5:19, evidently to speak, as importing that everlasting transaction; God was in Christ, reconciling the world unto himself not imputing their trespasses to them, that is, not imputing them then when he was reconciling us unto himself in Christ. So as then God told Christ, as it were, (for it was a real covenant) that he would look for his debt and satisfaction of him, and that he did let the sinners go free; and so they are, in this respect, justified from all eternity. And, indeed, if the promise of life was then given us, (as the apostle Paul speaks, Titus 1:2) then also justification of life, without which we could not come to life. Yet this is but the inchoation, though it be an estating us into the whole tenure of life."

(3.) Christ was set up from everlasting, as the Mediator of this covenant: his goings forth, and acting therein, on the behalf of his people, were of old, from everlasting. He then engaged to be a surety for them, and was accepted of by God the Father as such; who thence forward, to use the Doctor’s words, just now cited, looked for his debt, and expected satisfaction of him, and let the sinners go free, for whom he engaged. Looking at him for the payment, he looked at them as discharged; and they were so in his eternal mind, and, in this respect, were justified from eternity. And indeed, it is a rule that will hold good, "That as soon as any one becomes a surety for another, the other is immediately freed, if the surety be accepted;" which is the case here. And it is certainly most prudential, when a man has a bad debt, and has good security for it, to have his eye upon the bondsman or surety for payment, and not upon the principal debtor, who will never he able to pay him.

(4.) That as soon as Christ became a surety, the sins of all those persons, for whom he became a surety, were reckoned and accounted to him; and, if accounted to him, then not to them; if they were laid to his charge, then not to theirs; and, if he was answerable for them, then they were discharged from them. If there was an imputation of them to him, then there must he a non-imputation of them to them; which the apostle plainly intimates, when he says, God was in Christ, that is, from everlasting, reconciling the world unto himself, not imputing their trespasses unto them. (2 Cor. 5:9) Witsius, citing this text of scripture, says: "God hath reconciled the whole world of his elect to himself, and hath declared that he will not impute their trespasses to them, and that because of the consummate satisfaction of Christ, 2 Corinthians 5:19, wherefore, says he, I am of opinion, that this act of God may be called the general justification of the elect." Nor ought it to he thought strange, foreign, or far-fetched, that the justification of God’s people is inferred from the imputation of their sins to Christ, and the non-imputation of them to them; since the apostle Paul, in Romans 4:6-8, has so manifestly deduced, and strongly concluded the imputation of righteousness, which is the ratio formulis of justification, from the non-imputation of sin, and remission of it.

(5.) That God from eternity willed to punish sin, not in the persons of the elect, but in the person of Christ their surety. That it is the will of God to punish sin, not in his people, but in his Son, is plain and manifest, from his setting him up (Rom. 3:25) in his purpose, to be a propitiation for their sins; from his sending him forth in the likeness of sinful flesh; to condemn sin in the flesh; and from his being made both sin and a curse for them, that they might be made the righteousness of God in him. This will was notified to man quickly after the fall, though it did not then begin, for no new will can arise in God; he wills nothing in time, but what he willed from eternity. If it was God’s eternal will not to punish sin in his people, but in his Son, then they were eternally discharged, acquitted from sin, and secured from everlasting wrath and destruction; and, if they were eternally discharged from sin, and freed from punishment, they were eternally justified. Dr. Twisse makes the very quiddity or essence, of justification and remission of sins, which he takes to be the same, to lie in God’s will not to punish. His words are these: "Forgiveness of sin, if you regard the quiddity of it, is no other than a negation of punishment, or a will not to punish: be it therefore, that to forgive sin is no other than to will not to punish; why, this will not to punish, as it is an immanent act in God, was from eternity."

(6.) That the saints under the Old Testament were justified by the same righteousness of Christ, as the saints under the New; and that before the oblation, or sacrifice, was actually offered up, or the everlasting righteousness was actually brought in; before an actual payment of debts was made, or an actual satisfaction for sins given. For Christ’s blood, when it was shed, was shed for the remission of sins that were past. (Rom. 3:25, 26; Heb. 9:15) And his death was for the redemption of transgressions that were under the first Testament. Now if God could, and did, actually justify some, having taken his Son’s word as their surety, upon a view of his future righteousness, three or four thousand years before this righteousness was actually wrought out; why could he not, and why may it not be thought that he did, justify all his elect from eternity, viewing the same future righteousness of Christ, which he had engaged to work out for them, and which he knew full well he would work out; since, though they had not then an actual, yet they had a representative Being in Christ their Head? But I proceed,

Secondly, To shew that the justification, which is by, at, or upon believing, is not properly justification, but the manifestation of it. The phrase we frequently meet with in scripture, of being justified by faith, must be understood either in a proper or in an improper sense: those who understand it in a proper sense, make the tò credere, or the act of faith, to be imputed for justification; or, in other words, to be the matter of it; or to be accepted of God in the room of a legal righteousness: this is the way the Papists, Socinians, and Remonstrants take. On the other hand, sound Protestant divines understand the phrase in an improper, tropical, or metonymical sense; and say, that faith intends neither the habit, nor the act of faith because then our justification would he placed in that which is a part, and a principal part of sanctification; nor would there be a proper antithesis, or opposition, between faith and works, in the business of justification: therefore by faith they understand, and very rightly, the object of faith, as in Galatians 3:23. But before faith came, &c. that is, before Christ, the Object of faith, came: so that we may be said to be justified by faith objectively, the act of faith being put for the object of it; the reason of which is, because it is to faith that this object is revealed. Faith is the recipient of it; it is the grace by which the soul lays hold on, apprehends, and embraces Christ’s righteousness, as its justifying righteousness before God. So that when we are said to be justified by faith, it is to be understood not in a proper, but in an improper, tropical, or metonymical, sense; faith being not our justification itself, but the evidence of it. For

Faith adds nothing to the esse, but to the bene esse of justification. Justification is a complete act in God’s eternal mind, without the being or consideration of faith; that is to say, God does not justify any because they believe in Christ, nor on the foresight of their future faith in him. A man is not more justified after faith, than he is before faith, in God’s account; and, after he has believed, his justification does not depend upon his acts of faith; for though we believe not, yet he abides faithful (2 Tim. 2:13) to his covenant-engagements with his Son. Faith, indeed, is of great use for our comfortable apprehension of it; without this grace we neither know, nor can claim, our interest in it; nor enjoy that peace of conscience, which is the happy result of it. But

Faith has no manner of causal influence upon our justification. It is not the impulsive, or moving cause of it, for that is the grace of God; nor the efficient cause of it, for it is God that justifies; nor is it the matter of it, for that is the obedience and blood of Christ; nor is it an instrument, or instrumental cause of it, which is no other than a less principal efficient cause. For, as Mr. Baxter himself well argues, "if faith be the instrument of our justification, it is the instrument either of God, or man. Not of man, for justification is God’s act; he is the sole Justifier, Romans 3:26, man doth not justify himself: nor of God, for it is not God that believeth." Nor is it causa sine qua non, or that without which a man cannot be justified in the sight of God. For, I hope, I have already proved, that all God’s elect are justified in his sight, and in his account, before faith; and if before faith, then without it. Besides, all elect infants, dying in infancy, are completely justified, who are not capable of the tò credere, or act of believing in Christ, whatever may be said for the habit or faith in them.

Faith is the sense, perception, and evidence of our justification. Christ’s righteousness, as justifying, is revealed from faith to faith. It is that grace whereby the soul, in the light of the divine Spirit, beholds a complete righteousness in Christ, having seen its guilt, pollution, and misery when it is enabled to renounce its own righteousness, and submit to the righteousness of Christ; which it puts on by faith, as its garment of justification: which it rejoices in, and gives him the glory of; the Spirit of God bearing witness with his Spirit, that he is a justified Person, And so he comes to be evidently and declaratively justified in the name of the Lord Jesus, and by the Spirit of our God.

Now neither the manifestation of justification to our consciences, by the Spirit of God; nor our sense and perception of it by faith, are properly our justification: for they both relate to some prior act or sentence, wherein the very essence of the thing lies. The pardon of a criminal is complete, when signed and sealed by the king. Neither the act of bringing it to the criminal, nor his act of receiving it, is his pardon; though both are necessary to his knowledge of it, and to his pleading it in court, as well as to the peace, quiet, and satisfaction of his mind. When a man is justified and acquitted in court, and hath the copy of his indictment given him, who will say the copy of his indictment is his justification or acquittance, and not the judgment and act of the court? For a man may be truly and legally acquitted, and yet not have a copy of his indictment. For a man to have the copy of his indictment may be of great service in some cases, and be a good testimonial of his acquittance; but it is not the thing itself. Just so, neither the intimation of the sentence of justification, made to our consciences by ‘the Spirit of God; nor our sense and perception of it by faith, so intimated, is, strictly and properly speaking, our justification: for, if they were, then believers themselves might be without it, since they may be with out those intimations of the blessed Spirit, and a comfortable sense and perception of their justification by faith which seems to be the case of David, when he said, Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. (Ps. 51:12)

What I have now said, I think, perfectly agrees not only with the scriptures of truth, but with what some of the best and soundest divines have said on this subject. I have already observed that Dr. Ames says, that "The testimony of the Spirit is not so properly justification, as it is an actual perception of it before granted." As also what the judicious Pemble has asserted, when speaking of justification in foro conscientiæ, he says: It is "but the revelation and certain declaration of God’s former secret act of accepting Christ’s righteousness to our justification." Besides these, give me leave to add one or two testimonies more. Maccovius, speaking of the Arminian tenet, "That we are not justified before we believe," observes, that this mistake arises from their not allowing the distinction of active and passive justification, which he proves thus: "It is said of God that he justifieth, Romans 4:5, and of us, that we are justified, chapter 5. Not that there is a twofold justification; for passive justification, says he, is improperly called justification, and is only the sense of active justification." Mr. Rutherfoord says, that "Justification taken passively, or in the termination of it, is to declare a man both living, and actually believing, righteous, by a judicious act, terminated upon the conscience of a guilty sinner, cited before the tribunal of God, and convicted of sin; in which law-suit the sinner is absolved, and actually perceives and apprehends the declared absolution, and by a fiducial stay relies on Christ, now reaching out the manifestation of this sentence: yet, says he, justification in this form of speech, so usual in the scriptures, does not suppose any new will in God, beginning in time, as the Arminians with their own Socinus assert; but an intimation of God’s eternal will, now made to the conscience." I will conclude this head with the words of Dr. Twisse: "Justification and absolution, as they signify an immanent act of the divine will, are from eternity: but the external notification of the same will and manner of a judicial and forensic absolution, which is made by the Word and Spirit, at the tribunal of every one’s conscience, is that imputation of Christ’s righteousness, remission of sins, justification and absolution, which follow faith. For hereupon absolution is pronounced, as it were by the mouth of a judge, and so that internal purpose of absolving, which was from eternity, is made manifest." But I shall now go on,

Thirdly, To consider the objections which are made against this doctrine.

1. It is objected, that persons cannot be justified before they exist; they must be, before they can be justified; and this is strengthened with some old trite philosophical maxims: as, Non entis nulla sunt accidentia, nullæ affectiones; accidentis esse, est inesse; "No accidents can be predicated of a non-entity; no affections can be ascribed to it, &c." To which I answer, with Maccovius, That this is true of non-entities that have neither an esse actu, nor an esse cognitum; that have neither an actual being, nor is it certain, or known, that they shall have any future being. But God’s elect, though they have not an esse actu, an actual being from eternity, yet they have an esse cognitum; it is certain by the prescience and fore-knowledge of God, that they shall have one; for known unto God are all his works from eternity. (Acts 15:1) Besides, they have an esse repræsentativm, a representative being in Christ; which is more than other creatures have, whose future existences are certain; and therefore they were blessed with all spiritual blessings in Christ, before the foundation of the world; (Eph. 1:3) and had grace given them in Christ before the world began. (2 Tim. 1:9) Moreover, "Justification is a moral act, which does not require the present existence of the subject; it is enough that it shall exist some time or other." It is, indeed, granted, that justification taken passively, as it is declared to, and passes upon the conscience, by the Spirit of God, and is received by faith: that this requires the actual existence of the subject on whom it terminates; but we are not speaking of justification as a transient, but as a an immanent act; not as received by us, but as it is in God, who justifies.

2. It is objected, that if God’s elect are justified from eternity, then they were not only justified before they themselves existed, but also from that which, as yet, was not committed, that is, sin; and it seems absurd to say, that they are justified from sins, before they were committed, or any charge was brought against them for sin. To which I answer; it is no more absurd to say, that God’s elect are justified from their sins, before they were committed, than it is to say, that their sins were imputed to Christ, and laid upon him, as he was delivered up to justice, and died for them, before they were committed. And as this will not be denied by those, who believe the substitution of Christ in the room and stead of the elect, the imputation of their sins to him, and his plenary satisfaction to divine justice for them, by his sufferings and death; so it is an answer which ought to be satisfactory to them.

3. It is suggested, "That justification strictly speaking, cannot be said to be from eternity, because the decree of justification is one thing, and justification itself another; even as God’s will to save and sanctify is one thing, and salvation and sanctification itself another; and therefore, though the decree is from eternity the thing itself is not." To which I reply: That as God’s decree to elect certain persons to everlasting life and salvation, is his election of them to everlasting life and salvation; so his decree, will, and purpose to justify any, is his justification of them: for by, or through the decree of justification, as Dr. Ames expresses it, (which was before observed) the sentence of justification was conceived in God’s mind; and, being there conceived, was complete and perfect. God’s will, not to impute sin to his people, is the non-imputation of it to them; and his will to impute Christ’s righteousness, is the imputation of it to them, The same may be said of all God’s immanent acts of grace concerning us; such as election, &c. Which are entirely within himself, and do not require that the object should exist; only that it certainly shall exist some time or other; but this cannot be said of transient acts, which produce a real, physical and inherent change upon the subject. It is one thing for God to will to act an act of grace concerning us, and another thing to will to work a work of grace in us. God’s will in the former instance, is his act; in the latter it is not: wherefore though God’s will to justify is justification itself, because justification is a complete act, in his eternal mind without us: yet his will to sanctify is not sanctification, because this is a work wrought in us. Hence it appears, that there is not the same reason to say, we were created, called, sanctified or glorified from eternity; as to say, that we were justified from eternity. Because, as Mr. Eyres observes; "These import an inherent change in the person created, called, glorified; which forgiveness does not, it being perfeet and complete in the mind of God:" by which he means justification.

4. It is observed, That the apostle Paul, in recounting the several blessings of divine grace, in his famous chain of salvation, Romans 8:30, places vocation before justification, as something antecedent to it; from whence it is concluded, that vocation is, in order of time, before justification. To which I reply: That the order of things is frequently inverted in scripture. The Jews have a saying, That "there is neither first nor last in the law," that is, it does not always observe to put that first which is first; and that last which is last; but frequently changes the order; so that nothing strictly is to be concluded from thence. And as this is obvious in the law, and in the other writings of the Old Testament, so it is in the books of the New Testament; where it is easy to observe, that the order of the three Persons in the Trinity is not always kept to. Sometimes the Son is placed before the Father, and sometimes the Holy Spirit is mentioned before the Father and Son. And though this may well express the equality there is between them; yet it ought not to be urged, to confound the order among them. But to consider the instance of vocation before us: let it be observed, that this is sometimes placed before election, as in 2 Peter 1:10, Make your calling and election sure. And yet none but an Arminian, and scarcely such an one, will infer from hence, that vocation, or calling, is before election. And, on the other hand, salvation is placed before vocation, 2 Timothy 1:9, Who hath saved us, and called us with an holy calling. From whence it may be as strongly concluded, that salvation, and so justification, is before vocation, as that vocation is before justification from the other text. If, indeed, by justification is meant the declarative sentence of it upon the conscience, by the Spirit of God, and received by faith, it will he allowed, that it follows vocation, and that vocation precedes it.

5. "The several passages of scripture, where we are said to be justified by, or through faith, are urged, as declaring faith to be a prerequisite to justification; which cannot be, say they, if justification was from eternity." To which I answer: That those places of scripture, which speak of justification, by, or through faith, do not militate against, nor disprove justification before faith: for though justification before, and by faith differ; yet they are not opposite and contradictory: yea, justification by, or through faith; supposes justification before faith. For if there was no justification before faith, there can be none by it, without making faith the cause or condition of it. As to those places of scripture, which speak of justification by, or through faith, declaring faith to be prerequisite to justification, I reply: If by a prerequisite, is meant a prerequisite to the being of justification, it is denied that those scriptures teach any such thing; for faith adds nothing to the being of justification: but if by it, is meant a prerequisite to the sense and knowledge of it, or to a claim of interest in it, it will be allowed to be the sense of them. But a learned author says: That "to refer them to a sense of justification only, is weak and foreign to the mind of the apostle Paul." But I must beg leave to differ from him, till some reasons are given why it is so. But let us a little consider some of the scriptures which are insisted on. Perhaps the words of my text may be thought to stare me in the face and to furnish out an objection against justification, before faith; when the apostle says, And by him all that believe are justified. From whence it can only be inferred: that all who believe are justified persons, which no body denies; and they may be justified before they believe, for aught that the apostle here says. And if any one should think fit to infer from hence, that those who believe not, are not justified, it will he allowed that they are not declaratively, or evidentially justified: that they do not know that they are; that they cannot receive any comfort from it, nor claim any interest in justification; but that they are not justified in God’s sight, or in Christ the Mediator, cannot be proved. Again, the apostle in 1 Corinthians 6:11, says of the Corinthians, that they were now justified, as if they were not justified before. But this I conceive, does not at all militate against justification before faith: for they might be justified in foro Dei, and in their Head, Christ Jesus, before now, and yet not till now be justified in their own consciences, and by the Spirit of God; which, it is plain, is the justification the apostle is here speaking of. But the grand text, which is urged to prove justification a consequent of faith, is Galatians 2:16. Even we have believed in Jesus Christ, that we might be justified by the faith of Christ. Here the apostle is speaking of justification, as it terminates upon the conscience of a believer; and this is readily granted to follow faith, and to be a consequent of it; for that none are justified by faith until they believe, is acknowledged by all. The apostle’s meaning then is, that we have believed in Christ, or have looked to him for justification, that we might have the comfortable sense and apprehension of it, through faith in him; or that we may appear to be justified, or to expect justification alone by his righteousness, received by faith, and not by the works of the law. In the same light may many other scriptures, of the same kind, be considered.

6. It is urged: "That justification cannot be from eternity, but only in time, when a man actually believes and repents; because else it would follow, that he, who is justified, and consequently hath passed from death to life, and is become a child of God, and an heir of eternal life, abides still in death, and is a child of wrath; because he who is not converted, and lies in sin, abideth in death, 1 John 3:14, and is of the devil, 1 John 3:8. and in a state of damnation, Galatians 5:21." In order to solve this seeming difficulty, let it be observed, That God’s elect may be considered under two different Heads, and as related to two different covenants at one and the same time. As they are the descendants of Adam, they are related to him, as a covenant-head, and as such, sinned in him; and, through his offence judgment came upon them all to condemnation; and so they are all, by nature, children of wrath, even as others. But then, as considered in Christ, they were loved with an everlasting love: God chose them in him before the foundation of the world; and always viewed and accounted them righteous in Christ, in whom they were eternally secured from eternal wrath and damnation. So that it is no contradiction to say, that the elect of God, as they are in Adam, and according to the covenant of works, are under the sentence of condemnation; and that as they are in Christ, and according to the covenant of grace, and the secret transactions thereof, they are justified and freed from all condemnation. This is no more a contradiction, than that they are loved with an everlasting love, and yet are children of wrath at one and the same time, as they certainly are. And again, this is no more a contradiction, than that Jesus Christ was the Object of his Father’s love and wrath at one and the same time; sustaining two different capacities, and standing in two different relations when he suffered in the room and stead of his people.

7. It is objected, that this doctrine makes assurance to be of the essence of faith. And, indeed, I think, that assurance, in some degree or other of it, is essential to faith: but then by this I do not mean such an assurance as excludes all doubts and fears, and admits of no allay of unbelief; which the apostle calls, The full assurance of faith, (Heb. 10:22) and is the highest degree thereof. Nor do I intend assurance in so low a sense, as the mere assurance of the object; for this may be in devils, in hypocrites, and formal professors: but I mean an assurance of the object with relation to a man’s self in particular. As for instance: That faith by which a man is said to he justified, is not a mere assurance of the object, or a bare persuasion that there is a justifying righteousness in Christ; but that there is a justifying righteousness in Christ for him; and therefore he looks unto, leans, relies, and depends on, and pleads this righteousness for his justification: though this act of his may be attended with many doubts, fears, questionings, and unbelief. And what is short of this I cannot apprehend to be true faith in Christ, as the Lord our righteousness.

8. It is objected: That if justification is before faith, then there is no need of faith; it is a vain and useless thing. To which I answer, that though faith does not justify us, it being neither the whole, nor a part of our justifying righteousness, nor the cause or condition of our justification; yet, as it apprehends and receives Christ’s righteousness for our justification, it brings much peace, joy, and comfort into our hearts. The awakened sinner, before faith is wrought in his soul, or be enabled to exercise it on Christ, finds himself in a state of bondage, and under a sentence of condemnation; as he really is, as a descendant of Adam, and according to the open rules of God’s word: so that there is nothing else but a fearful expectation of fiery indignation to consume him. But when the Spirit of God brings near Christ’s righteousness, and puts it into the hand of faith, and declares the justifying sentence of God, upon the account of that righteousness, in the conscience, his mind is unfettered, his soul is set at liberty, and filled with a joy unspeakable and full of glory. So that faith is just of the same usefulness in this respect, as a condemned malefactor’s actually receiving the king’s pardon into his own hand is to him; when, in consequence of this, he is not only delivered from prison and confinement, and all the miseries which attended such a state; but also freed from all those fears, terrors, horrors, and tortures of mind, which arose from his daily expectation of just punishment. In fine, justification is by faith, and in a way of receiving, as the whole of salvation is, That it might be by grace, that is, that it might appear to be of grace, and not of works. Thus have I freely given my thoughts concerning justification, both before and at believing, and have endeavoured to remove the objections made against it. I leave what I have said to the blessing of God, and pass on,

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Justification - John Gill - IV

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IV. To consider the form of justification, which is by the imputation of this righteousness of Christ, I have been speaking of; even as David describeth the blessedness of the man, unto whom God imputeth righteousness without works. (Rom. 4:6) The Hebrew word ???, and the Greek words, log?zomaii, ?llog?w, ?llog?omai, which are used to express this act of imputation, signify to reckon, repute, estimate, attribute, or place any thing to the account of another; as when the apostle Paul said to Philemon, concerning Onesimus, If he hath wronged thee, or oweth thee aught, put that on my account; (Philemon 18) tdto ?mo? ?ll?mei, let it be reckoned or imputed to me; so when God is said to impute Christ’s righteousness to us, the meaning is, that he reckons it as ours, being wrought out for us, and accounts us righteous by it, as though we had performed it in our own persons. And now, that it may appear that we are justified by the righteousness of Christ imputed to us, observe,

1. That we are in our own persons ungodly, who are justified, for God justifieth the ungodly; (Rom. 4:5) if ungodly, then without a righteousness, as all Adam’s posterity are; and if without a righteousness, then if we are justified, it must he by some righteousness imputed to us, or placed to our account; which can be no other than the righteousness of Christ.

2. We are justified either by an inherent, or by an imputed righteousness; not by an inherent one, because that is imperfect, and nothing that is imperfect can justify us. Besides, this is a righteousness within us, whereas the righteousness by which we are justified is a righteousness without us; it is unto all, and upon all them that believe. (Rom. 3:22) And, if we are not justified by an inherent righteousness, then it must be by an imputed one, because there remains no other.

3. The righteousness by which we are justified is not our own righteousness, but the righteousness of another, even the righteousness of Christ: That I may be found in Christ, says the apostle, not having mine own righteousness, which is of the law, but that which is through the faith of Christ. (Phil. 3:9) Now, the righteousness of another cannot be made ours, or we he justified by it, any other way than by an imputation of it.

4. The same way that Adam’s sin becomes ours, or we are made sinners by it, the same way Christ’s righteousness becomes ours, or we are made righteous by it. Now, Adam’s sin becomes ours by imputation, and so does Christ’s righteousness, according to the apostle: As by one man’s disobedience many were made sinners, so, by the obedience of one, shall many be made righteous.

5. The same way that our sins became Christ’s, his righteousness becomes ours. Now our sins became Christ’s by imputation only; the Father laid them on him by imputation, and he took them to himself by voluntary susception; they were placed to his account, and he looked upon himself as answerable to justice for them. Now, in the same way his righteousness becomes ours: For he, who knew no sin, was made sin for us, that we might be made the righteousness of God in him, 2 Corinthians 5:21. But I hasten,

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Justification - John Gill - III

2008-01-28T20:55:00.000-08:00

III. To consider the matter of justification, or what that is for the sake of which God’s elect are justified. And,

1. Man’s obedience to the law of works, is not the matter of his justification, or that for the sake of which he is justified, for this is imperfect, and therefore not justifying; and was man’s obedience his justifying righteousness, his justification would be by works, and not by grace; which is contrary to the whole stream and current of scripture. Besides, if righteousness is by the law, then Christ is dead in vain, and his righteousness is needless and useless; which must highly reflect both on the grace and wisdom of God.

2. Nor is man’s obedience to the gospel, as to a new and milder law, his justifying righteousness before God. The scheme of some, if I understand it right, is this; that Jesus Christ has procured a relaxation of the old law, and has introduced a new law, a remedial law, a law of milder terms; which new law is the gospel, and its terms, faith, repentance, and new obedience; which, though imperfect, yet being sincere, will be accepted of by God, in the room of a perfect righteousness. But the whole scheme is entirely false; the law is not relaxed, nor any of its severities abated; its power is not infringed, it has the same commanding and condemning power it ever had over those that are under it; nor is the gospel a law, it is a pure declaration of grace and salvation by Christ; it has no commands, but all promises; there is nothing in it that looks like a law; and if faith and repentance were the terms of it, and required by it, as conditions of men’s acceptance with God, it would not be a remedial law, a law of milder terms; for it was much easier for Adam, in a state of innocence, to have kept the whole law, than for man, in his fallen state, to repent and believe in Christ of himself; besides, nothing can more reflect upon the justice of God than to say that he will accept of an imperfect righteousness in the room of a perfect one; he who is the Judge of all the earth, will do right; and he, whose judgment is according to truth, will never call or account that a righteousness which is not one.

3. Nor is a profession of religion, even of the best, a matter of our justification. Men may have a form of godliness, and deny the power of it, have a name to live, and yet are dead, appear outwardly righteous to men, and yet be inwardly full of all manner of impurity; they may submit to all Christ’s ordinances, be baptized in his name, sit down at his table, and constantly attend on his word, and yet be far from righteousness, their fear towards God being only taught by the precept of men; yea, supposing they were sincere in all this, they could not be justified by it. Sincerity, in any religion, even in the best religion, is not our justifying righteousness: there may be sincere Mohammedans, sincere Papists, and sincere Pagans, as well as sincere believers in Christ; one man may be a sincere persecutor of the true religion, as well as another may he a sincere professor of it. Our Lord told his disciples, that the time would come, when some men should think they did God service in killing them; (John 16:2) and it is certain the apostle Paul before his conversion, thought with himself, that he ought to do many things contrary to Jesus of Nazareth. (Acts 26:9) But taking sincerity in the best sense, for a grace of the Spirit of God, which indeed, runs through, and accompanies all other graces, and makes our faith to be unfeigned, our love to be without dissimulation, and our hope without hypocrisy; I say, taking it in this sense, it belongs to sanctification, and not to justification; which are two distinct things, and not to be confounded; for the whole real work of sanctification is neither the whole or a part of our justifying righteousness; and if the whole work is not, then not a part of it and if not a part of it, then,

4. The tò credere, or act of believing, which is a part of sanctification, is not imputed to us for justification, as Arminius and his followers have asserted; endeavouring to establish this notion from some passages in Romans 4:3, 5, 9, where faith is said to he counted for righteousness; particularly the faith of Abraham; by which the apostle means not the act, but the object of faith, even the righteousness of Christ, which God, in verse 6, is said to impute without works. That this is his sense is manifest, from this one single consideration the very same it, which was imputed to Abraham for righteousness, is imputed to all those who believe on him, that raised up Jesus our Lord from the dead, verses 22-24. Now supposing that Abraham’s faith was reckoned and imputed to him for a justifying righteousness, it cannot be reasonably thought that it should be imputed also for righteousness to all that believe; besides, it ought to be observed, that the apostle does not say that this was imputed, ant? dikaios?nhV, instead of righteousness; but e?V dikaios?nhn, unto righteousness, and intends no more here than what the apostle elsewhere says, that with the heart man believes unto rightousness; (Rom. 10:10) that is, with his heart, or heartily, he believes in Christ for righteousness; which righteousness, and not faith, is imputed to him for justification; for faith, as it is our act, is our own; hence we read of his faith, and my faith, and thy faith in scripture; (Hab. 2:5; James 2:18) but the righteousness by which we are justified is the righteousness of another, and therefore not faith. Moreover, faith, as an act of ours, is a duty; for whatsoever we do, in a religious way, we do but what is our duty to do; and, if it is a duty, it belongs to the law; for, as all the declarations and promises of grace belong to the gospel, so all duties belong to the law; and if faith belongs to the law, as a duty, it is a work of it, and therefore by it we cannot be justified; for by the deeds of the law shall no flesh living be justified. Besides, faith is imperfect, it has many deficiencies; and, was it perfect, it is but a part of the law, though one of the weightier parts of it; and God, whose judgment is according to truth, will never reckon or account a partial conformity to the law a complete righteousness. Add to this, that faith and righteousness are manifestly distinguished; (Rom. 1:17 and 3:22) the righteousness of God is revealed from faith to faith; it is unto all, and upon all them that believe. Something else, and not faith, is represented as our justifying righteousness: faith is not the blood, nor obedience of Christ, and yet by these we are said to he justified, or made righteous. (Rom. 5:9, 19) We are, indeed, by faith said to he justified by faith, (Rom. 5:1) but not by faith, as an act of ours, for then we should he justified by works; nor by faith as a grace of the Spirit, for this would be to confound sanctification and justification; but we are justified by faith objectively, as it looks to, receives, apprehends, and embraces Christ’s righteousness for justification. And let it be observed, that though we are said to be justified by faith, yet faith is never said to justify us. And here give me leave to correct a vulgar, though but a verbal mistake, in calling faith, justifying faith. I am well satisfied sound divines have used this phrase without any ill meaning; and no less a person than the great Dr. Goodwin, whose works I much value and esteem, has entitled one of his treatises, Of the Object and Acts of Justifying Faith: But why it should he called justifying faith, any more than adopting or pardoning faith, I see not; since it has just the same concern in adoption and pardon, as it has in justification. Are we said to be justified by faith, or, by faith, to receive the righteousness of Christ for justification? We are also said, by faith, to receive the remission of sins, and to be the children of God, by faith, in Christ Jesus. (Acts 26:18; Gal. 3:26) Besides, what do we, or can we say more of the righteousness of Christ; than that it is a justifying one? In one word, it is God, and not faith, that justifies. But,

5. The matter of our justification, or that for the sake of which we are justified, is the righteousness of our Lord Jesus Christ; by which I mean not his essential righteousness as God: nor his righteousness and fidelity to him, that appointed him, in the discharge of his mediatorial office; nor do I take in any of his actions performed by him in heaven, as Jesus Christ the righteous; only those which he wrought in his state of humiliation here on earth: and not all these neither, for his extraordinary works and miracles must he excluded; for "they, as a great man well observes, rather transcend the predicaments of the Ten Commandments, than are parts of the righteousness of the law: they were proofs of his divinity, and the signs and badges, rather than the duties of his office. He, indeed, by them, shewed himself to be the only Mediator, but he did not act the Mediator in them; and he did them that men might believe in his righteousness, but they were no ingredients in that righteousness on which they were to believe." But by the righteousness of Christ, I mean that which consists of what is commonly called his active and passive obedience; by the former, is meant the conformity of his life to the precepts of the law, and is, strictly speaking, that obedience of his, by which we are made righteous; and by the latter, is meant his sufferings and death, which in scripture, are expressed by his blood. This distinction, though taken from the schools, is not very accurate. Passive obedience is a contradiction in terms; nor can Christ’s sufferings and death be properly called obedience. Obedience belongs to the predicament, or class of action, and sufferings and death to that of passion. Besides, Christ’s sufferings and death flow from his obedience; they are the effects of it, they are in consequence of his subjection and submission to his Father’s will. What looks most likely to prove Christ’s sufferings and death to be an obedience, is the text in Philippians 2:8, where Christ is said to be obedient unto death. But this will fall short of doing it; for as a judicious divine observes, it may as well be inferred, because Peter and Paul confessed Christ unto death, therefore their confession and death were one and the same. The true sense of the words is, that Christ was obedient to his Father, from the cradle to the cross, during the whole course of his life, even to the very moment of his death. It will be allowed, that Christ was, in some sense, active in his sufferings, he being God, as well as man. Hence he is said to lay down his life of himself; (John 10:18; Isa. 53:12; Eph. 5:2; Heb. 9:14) to pour out his soul unto death; to give himself an offering and sacrifice; yea, through the eternal Spirit, to offer up himself to God; and it will be as readily granted that Christ’s sufferings and death, which are commonly called passive obedience, are requisite unto, and are imputed to us for our justification. Hence we are said to have healing by his stripes, (Isa. 53:5; Rom. 5:9, 10) to be justified by his blood, and to be reconciled to God by his death: but then this is not to be understood as exclusive of the imputation of his active obedience, nor of the holiness of his human nature. There are some divines that exclude Christ’s active obedience from being any part of the righteousness by which we are justified: they allow, that it is a condition requisite in him, as Mediator, which qualifies him for his office, and that without it his death would not have been effectual and meritorious. But they deny that this obedience strictly and properly speaking, is the matter of our justification, or that it is imputed to us, or reckoned to us, as ours: they suppose that Christ was obliged to this obedience as a creature for himself, and that it was unnecessary to us, because his sufferings and death were sufficient for our justification. On the other hand, I firmly believe, that not only the active obedience of Christ, with his sufferings and death, but also that the holiness of his human nature is imputed to us for justification. The law requires an holy nature, and perfect obedience, and, in case of disobedience, enjoins punishment. Through sin, our nature is become unholy, our obedience imperfect, and so we are liable to punishment. Christ has assumed an holy human nature, and in it performed perfect obedience to the law, and suffered the penalty of it; all which he did not for himself, but for us; and unto us it is all imputed for our justification. He is of God, made unto us, that is, by imputation, wisdom, righteousness, sanctification, and redemption. (1 Cor. 1:30) Wisdom may stand in general for justification, because there is in it such a manifest display of the wisdom of God; and the other three may be considered as so many parts of it. Sanctification may intend the holiness of his human nature; which is that law of the Spirit of life in Christ Jesus, which frees from the law of sin and death. Righteousness may signify his active obedience, by which many are made righteous; and Redemption may express his sufferings and death, whereby sin was condemned in the flesh, and so the whole righteousness of the law is fulfilled in us. I shall now very briefly give some reasons why, I think, Christ’s active obedience, in particular, as well as his sufferings and death, is imputed for justification.

1. Because all that must he imputed for our justification, which the law requires, and without which it cannot be satisfied. Now, let it be observed, that the law, before man had sinned, only obliged him to obedience; since his fall, it obliges him both to obedience and punishment; and, unless its precepts are perfectly obeyed, and its whole penalty endured, it cannot be satisfied; and unless it is satisfied, there can he no justification by it. If Jesus Christ, therefore, engages, as a surety, to make satisfaction to the law, in the room and stead of his people, he must both obey the precept of the law, and suffer the penalty of it; his submitting to the one, without conforming to the other, is not sufficient; one debt is not paid by another; his paying off the debt of punishment did not exempt from obedience, as the paying off the debt of obedience, did not exempt from punishment. Christ did not satisfy the whole law by either of them separately, but by both conjunctly by his sufferings and death he satisfied the threatenings of the law, but not the precepts of it; and, by his active obedience, he satisfied the preceptive part of the law, but not the penal part of it; but, by both, he satisfied the whole law, and magnified it, and made it honourable, and therefore both must be imputed for our justification.

2. Because we are justified by a righteousness, and that is the righteousness of Christ. Now righteousness, strictly speaking, consists in actual obedience; it shall be our righteousness, if we observe to do all these commandments, Deuteronomy 6:25. Christ’s righteousness lay in doing, not in suffering. "All righteousness is either a habit, or an act; but sufferings are neither, and therefore not righteousness: no man is righteous because he is punished; if so, the devils and damned in hell would he righteous, in proportion to their punishment; the more severe their punishment, and the more grievous their torments, the greater their righteousness must be; if there is any righteousness in punishment, it must be in the punisher, not in the punished." If then we are justified by the righteousness of Christ imputed to us, it must be by his active obedience, and not merely by his sufferings and death; because these, though they free us from death, yet they do not, strictly speaking, make us righteous.

3. Because we are expressly said to be made righteous by the obedience of one, (Rom. 5:19) which is Christ. Now by obedience, in this place, cannot be meant the sufferings and death of Christ; because, strictly speaking, they are not his obedience, but flow from it, as has been observed. Besides, the antithesis, in the text, determines the sense of the words; for if, by one man’s actual disobedience many were made sinners, so, by the rule of opposition, by one man’s actual obedience, many are made righteous.

4. Because the reward of life is promised not to suffering, but to doing; the law says, Do this and live; it promises life not to him that suffers the penalty, but to him that obeys the precept. "There never was a law, as an excellent divine observes, even among men, either promising or declaring a reward due to the criminal, because he had undergone the punishment of his crimes." Christ’s sufferings and death being satisfactory to the comminatory, or threatening part of the law, are imputed to us for justification, that so we may be freed and discharged from the curse, and hell, and wrath. But these, as they do not constitute us righteous, do not, properly speaking, entitle us to eternal life; but the active obedience, or righteousness of Christ, being imputed to us, is our justification of life, or what gives us the title to eternal life.

5. Because Christ’s active obedience was performed for us, in our room and stead, and therefore must be imputed to us for justification. If it should he said, that Christ, as a creature, being made of a woman, and made under the law, was obliged to yield obedience to that law for himself; I answer, that he assumed human nature, became a creature, subjected himself to the law, and obliged himself to yield obedience to it, not for himself, but for us; not upon his own, but our account; to or for us a Child is born, a Son is given; (Isa. 9:6) and if Christ only in his sufferings, and not in his obedience, is given to us, we should not have a whole Christ given us, only a suffering Christ, not an obeying one.

Let it be further observed, that Christ’s active obedience to the law for us, and in our room and stead, does not exempt us from personal obedience to it, any more than his sufferings and death exempt us from a corporal death, or suffering for his sake. It is true, indeed, we do not suffer and die in the sense he did, to satisfy justice, and atone for sin; so neither do we yield obedience to the law, in order to obtain eternal life by it. By Christ’s obedience for us, we are exempted from obedience to the law in this sense, but not from obedience to it, as a rule of walk and conversation, by which we may glorify God, and express our thankfulness to him, for his abundant mercies. Well then, it is what is commonly called Christ’s active and passive obedience, together with the holiness of his nature, from whence all his obedience flows, which is the matter of our justification before God. Many things might be said in commendation of this glorious righteousness of the Mediator. The nature and excellency of it may be collected from the several names, or appellations, by which it is called in scripture.

1. It is called the righteousness of God; (Rom. 1:17 and 3:22) and that not only because it stands opposed to the righteousness of man, but because it was wrought out by one that is God, as well as man; and is greatly approved and graciously accepted of by God, and by him freely imputed to all his people, who are justified from all things by it in his sight.

2. It is called, the righteousness of one; (Rom. 5:18) that is, of one of the Persons of the Trinity; it is not the righteousness of the Father, nor of the Spirit, but of the Son, who though he is a partaker of two natures, yet is but one Person; it is the righteousness of one, who is a common head to all his seed, as Adam was to his. It may, indeed, be called the righteousness of many, even of all the saints, because it is imputed to them, and they all have an equal right to it; but yet the Author is but one; and therefore we are not justified, partly by our own righteousness, and partly by Christ’s; for then we should be justified by the righteousness of two, and not of one only.

3. It is called, the righteousness of the law; (Rom. 8:4) for though righteousness does not come by our obedience to the law, yet it does by Christ’s obedience to it; though, by the deeds of the law, as performed by man, no flesh living can be justified, yet, by the deeds of the law, as performed by Christ, all the elect are justified. Christ’s righteousness may be truly called a legal righteousness; it is what the law requires and demands, and is every way commensurate to it; it is a complete conformity to all its precepts; by it the law is magnified and made honourable. It is true, indeed, it makes no discovery of it, for it is manifested without the law, though witnessed to both by law and prophets; it is the gospel that is the ministration of it; for therein it is revealed from faith to faith.

4. It is called, the righteousness of faith; (Rom. 4:13) not that faith is our righteousness, either in whole, or in part; it is not the matter of our justification, as has been before observed; it has no manner of causal influence on it, nor is it imputed to us for it; but Christ’s righteousness is called so, because faith receives it, puts it on, rejoices in it, and boasts of it.

5. It is called, the gift of righteousness, (Rom. 5:15-17) and a free gift, and a gift by grace; because it is freely wrought out by Christ, and freely imputed by God the Father, and faith is freely given to lay hold on it, and embrace it.

6. It is called, the best robe, or, as in the Greek text, the first robe; (Luke 15:22) for though Adam’s robe of righteousness, in innocence, was first in wear, this was first provided in the covenant of grace; this was first in designation, though that was first in use: and it may well he called the best robe, because it is a better robe than ever sinful fallen man had; his being imperfect, and polluted, and insufficient to justify him before God, or screen him from divine justice, or secure him from divine wrath; yea, it is a better robe than ever Adam had in Eden, or the angels have in heaven for the righteousness of either of these, is but the righteousness of a creature, whereas this is the righteousness of God besides, the righteousness of Adam was a righteousness that might be lost, and which was actually lost; for God made man upright, and he sought out many inventions, whereby he lost his righteousness; so that now there is none of Adam’s posterity righteous in and of themselves; no, not one; and as for the righteousness of the angels, it is plain, it was a losable righteousness, for many of them left their first estate, and lost their righteousness; and the true reason why the others stand in theirs is, because of confirming grace from Christ; but Christ’s righteousness is an everlasting one, and cannot, nor will it, ever be lost.

It is a righteousness which justice can find no fault with, but is entirely satisfied with; it justifies from all things, from which ye could not be justified by the law of Moses; it secures from all wrath and condemnation, and silences all accusations; for who shall lay any thing to the charge of God’s elect? it is God that justifieth: It will answer for us in a time to come, and give us an admittance into God’s kingdom and glory; when such that have no better righteousness than what the Scribes and Pharisees had, shall not enter there; and all that are without this wedding garment, shall be shut out., and cast into outer darkness, where is weeping, wailing, and gnashing of teeth. But I proceed,

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Justification - John Gill : I-II

2008-01-28T20:31:00.000-08:00

THE

DOCTRINE OF JUSTIFICATION,

BY THE

RIGHTEOUSNESS OF CHRIST,

STATED AND MAINTAINED.

ACTS 13:39

And by him all that believe are justified from all things,
from which ye could not be justified by the law of Moses.

This, and the preceding verse, appear, at first view, to contain those two great doctrines of the gospel, pardon of sin, and justification from it, the former of which I have largely insisted on, from the foregoing words, and shall now consider the latter, which I propose to do in the following method.

I. I shall explain the act of justification, and shew what it is, and what it is not.

II. Enquire into the author of it, or who it is that justifies.

III. Shew the matter of it, or what that is, for the sake of which any are justified.

IV. Say something concerning the form of it, which is by imputation of righteousness.

V. Consider the date of justification.

VI. Point out the objects thereof, or who they are that are justified.

VII. Mention the several effects, which follow upon it, or are closely connected with it.

VIII. And lastly, Give some account of the several Properties of it.

I. I shall explain the act of justification, and shew both what it is not, and what it is. And,

1. Strictly, and properly speaking, it is not the pardon of sin. These two acts of divine grace are in strict connection with each other, and are not to be separated; that is to say, where the one is, the other also is; yet, I think, they may be distinguished. Divines generally make justification to consist in the remission of sins, and in the imputation of Christ’s righteousness; which some make different parts; others say, they are not two integrating parts of justification, or acts numerically and really distinct, but only one act respecting two different terms, à quo & ad quem; just as by one, and the same act, darkness is expelled from the air, and light is introduced into it; so by one, and the same act of justification, the sinner is absolved from guilt, and pronounced righteous. Hence they conclude, that those divines express the whole nature of justification, who say, that it consists in the remission of sins, and who say, that it consists in the imputation of righteousness; because, say they, when God forgives us our sins, he pronounces us righteous, by the imputation of Christ’s righteousness; and when he pronounces us righteous, by the imputation of Christ’s righteousness, he forgives us our sins. I readily allow that there is a very great agreement between justification and pardon, in their efficient, impulsive, and procuring causes, in their objects, or subjects, in their commencement, and manner of completion: the same God that pardons the sins of his people, justifies them, or accounts them righteous; the same grace, which moved him to the one, moved him to the other; as the blood of Christ was shed for the remission of sins, so by it are we justified; all who are justified are pardoned; and all who are pardoned, are justified, and that, at one and the same time; both these acts are finished at once, simul & semel, and are not carried on in a gradual and progressive way, as sanctification. But all this does not prove them to be one and the same, for though they agree in these things, in others they differ; for justification is a pronouncing a person righteous according to law, as though he had never sinned; not so pardon: it is one thing for a man to be tried by law, cast, and condemned, and then receive the king’s pardon; and another thing to he tried by the law, and, by it, to be found and declared righteous, as though he had not sinned against it. Moreover, though pardon takes away sin, and therefore is expressed by God’s casting of it behind his back, and into the, depths of the sea, and by a removal of it from his people, as far as the east is from the west; (Isa. 38:17; Micah 7:20; Ps. 103:13) yet it does not give a righteousness, as justification does; pardon of sin, indeed, takes away our filthy garments, but it is justification that clothes us with change of raiment. Besides, more is required, and was given for our justification, than for our pardon; the blood of Christ was sufficient to procure pardon; but, besides, his suffering of death, the holiness of his nature, and the perfect obedience of his life, must be imputed for justification. Again, though pardon frees from punishment, yet, strictly and properly speaking, it does not give a title to eternal life; that justification properly gives, and is one good reason why the apostle calls it Justification of life. (Rom. 5:18) If a king pardons a criminal, he does not thereby give him a title to his crown and kingdom; if he will, when he has pardoned him, take him to court, make him his son and heir, it must be by another distinct act of royal favour. Once more, justification passed on Christ, as our head and Representative, when he rose from the dead, but so did not pardon. We may truly say, that Christ was justified, because the scriptures say so, (1 Tim. 3:16) but we cannot say that he was pardoned; should we, it would sound very harsh in our ears, as well as be, I think, a very unwarrantable expression; therefore pardon and justification may he considered as two distinct things. In fine, if these two are one and the same, the apostle must be guilty of a tautology in our text, where he speaks distinctly of justification, having fully expressed forgiveness of sin in the preceding verse.

2. Justification is not a teaching, or an instructing of men in the way and method how they are or may be justified. When Christ as God’s righteous servant, is said to justify many by his knowledge; (Isa. 53:11) the meaning is, not that he, by his knowledge, or doctrine, should only teach men how they might he justified, or what is God’s way and method of justifying sinners; for this is no more than what the ministers of the gospel do, who are said to turn many to righteousness, or, as it is in the original text, to justify many; (Dan. 12:3) which they do, by preaching the gospel, wherein the righteousness of God is revealed, from faith to faith; and which, being blessed and owned by the Spirit of God, is the ministration of righteousness to many: but the meaning is, that he should give to many a spiritual knowledge of himself, which, in other words, is faith; by which they should have a comfortable apprehension of their justification by his righteousness.

3. Justification is not an infusion of righteousness into persons; to justify, is not to make men holy and righteous, who were unholy and unrighteous, by producing any physical or real change in them; for this is to confound justification and sanctification together, which are very manifestly distinct; the one being a work of grace in us; the other an act of grace towards us; the one is imperfect, the other perfect; the one is progressive, and carried on by degrees; the other is complete, and finished at once. Besides, justification is never used in scripture in a physical, but in a forensic sense; (see Deut. 25:1; Prov. 17:15; Isa. 5:23; Rom. 5:16, 18 and 8:33, 34) and stands opposed, not to a state of impurity, or unholiness, but to a state of condemnation.

4. Justification is an act of God’s free grace, whereby he clears his people from sin, discharges them from condemnation, and reckons and accounts them righteous for the sake of Christ’s righteousness, which he has accepted of, and imputes unto them. Some very excellent divines have distinguished justification into active and passive. Active justification is God’s act, it is God that justifies; passive justification is the same act, terminating on the conscience of the believer; active justification is strictly and properly justification, passive justification is improperly so; active justification precedes faith, passive justification is by faith.

Again, justification may be considered either in foro Dei, and so it is an eternal, immanent act in God: or in foro conscientiæ, and so it is declarative to and upon the conscience of the believer; or in foro mundi, and so it will be notified to men and angels at the general judgment.

Again, let it be farther observed, that the scriptures sometimes speak of the justification of God’s people, either of their persons, or faith, or cause, before men, and then it is ascribed to their works; and, at other times, of their persons before God, which is said to be without works; it is now, not of the former, but of the latter our text speaks, and which I am considering; and shall now proceed,

II. To enquire into the author, or efficient cause of justification, who is the great God of heaven and earth: It is God that justifies; (Rom. 8:34) which may well be wondered at, when it is considered that he is the supreme Judge of all, who will do right; that his law is the rule by which he acts in this affair; that this law is broken by the sin of man; that sin, which is a breach of the law, is especially committed against him, and is hateful to him; that he is a God that will not admit of an imperfect righteousness, in the room of a perfect one; and that he has power to condemn, and reason sufficient to do it; when, I say, these things are considered, it is amazing that this God should justify. For the farther illustration of this head, I shall endeavour to shew the concern that all the three Persons, Father, Son, and Spirit, have in the justification of the elect.

1. God the Father is the contriver of the scheme and method of our justification; he was in Christ, reconciling the world to himself, not imputing their trespasses; (2 Cor. 5:19) he drew the model and platform of it, which is Nodus Deo vindice dignus. It would have remained a puzzling question to men and angels, how should man be just with God? had not his grace employed his wisdom to find out a ransom, whereby he has delivered his people from going down to the pit of corruption; which ransom is no other than his own Son, whom he sent, in the fulness of time, to execute the scheme he had so wisely formed in his eternal mind which he did by finishing transgression, making an end of sin, making reconciliation for iniquity, and bringing in an everlasting righteousness; which righteousness, being wrought out by Christ, God was well pleased with, because hereby his law was magnified and made honourable; and, having graciously accepted of it, he imputes it freely to all his people, and reckons their righteous on the account of it.

2. God the Son, as God, is the co-efficient cause of it, with his Father. As he has equal power with him to forgive sin, he also has to acquit, discharge, and justify from it. As Mediator, he is the Head and Representative; in whom all the seed of Israel are justified; as such, he has wrought out a righteousness, answerable to the demands of the law, by which they are justified; and is the Author and Finisher of that faith, which looks unto, lays hold on, and apprehends that righteousness for justification.

3. God the Holy Ghost convinces men of the weakness, imperfection, and insufficiency of their own righteousness to justify them before God; he brings near, and sets before them, the righteousness of Christ, and works faith in them to lay hold on it, and receive it; he intimates to their consciences the justifying sentence of God, on the account of Christ’s righteousness, and bears a testimony to and with their spirits, that they are justified persons; and hence the saints are said to be justified in the name of the Lord Jesus, and by the Spirit of our God; (1 Cor. 6:11) but this testimony of the Spirit is not so properly justification in itself, as an actual perception of it, before granted, by a kind of a reflex act of faith, as Dr. Ames expresses it. Now this is the part which Father, Son, and Spirit, severally bear in justification: the Father has contrived it, the Son has procured it, and the Spirit applies it. I go on,

Continue here

Justification - A Circular Letter in 1785

2008-01-28T20:24:00.000-08:00

JUSTIFICATION

October 4th, 1785
By Elder William Rogers

The ministers and messengers of the several Baptist churches, convened in Association, at Philadelphia, October 4, 1785.

To the respective churches, with whom we are connected, send Christian salutation.

Dearly beloved in our Lord Jesus Christ,˜The subject, which we are to address you upon, is contained in Chapter IX, of our Confession of faith, which treats of Justification. A subject truly important! One of the fundamental articles of our holy religion! As such, demands our very particular attention. Therefore, wherein we are obliged, owing to the confined limits of our annual epistle, to study brevity, our hope and expectation is, that you will individually make up such deficiency by serious meditation.
Perspicuity being our aim, we shall, I. Explain the term. II. Consider the Author. III. The objects interested. IV. The blessings resulting.

We are, I. To explain the terms. Justification, spiritually or evangelically considered, is a complete acquittal from imputed and contracted guilt; a deliverance from the condemning power of sin; an act of free grace flowing from Jehovah's sovereign good will and pleasure. By many eminent divines this leading doctrine of our creed is viewed as two-fold - eternal and declarative. By the former, we understand that which existed in the divine mind from everlasting, respecting the chosen seed, united with Christ their head, "who hath saved us, according to his own purpose and grace, which was given us in Christ Jesus, before the world began," 2 Tim. i. 9. By the latter, viz., declarative justification, is designed that which, in time, takes place in or on the conscience of a believer, commonly styled justification by or through faith. It is upon this, dear brethren, we now address you, this is the light wherein our Confession treats upon it, agreeing herewith, our catechism tells us that "justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us a righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone." To be thus fully absolved from all sin and guilt, by virtue of Christ's plenary satisfaction, and pronounced "heirs of eternal life." Oh how enlivening the thought! How animating the reflection! "Bless the Lord, O our souls, and all that is within us, bless his holy name!"

We come, II. To consider the Author of our justification. In other words from whom it proceeds. Blended with which we must just hint at some of the causes hereof.

Educated in the school of Jesus, and instructed by the unerring Spirit of the Most High, you are ready, dearly beloved, to anticipate us under this head, by exclaiming with an inspired apostle, "It is God who justifieth," Rom. viii. 33. A triune God, Father, Son and Holy Ghost. A truth this, when viewed in all its parts, calculated to excite not only within us, but amid the angelic choir the highest wonder. "Which things the angels desire to look into," 1 Pet. i. 12. "Whom God hath set forth to be a propitiation, through faith in his blood, to declare the forbearance of God; to declare, I say, at this time his righteousness, that he might be just, and the justifier of him who believeth in Jesus," Rom. iii. 25, 26. "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses," Acts xiii. 38, 39. "And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God," 1 Cor. vi. 11. Many other texts might be quoted, did we not believe you to be already will established in this peculiar excellency of gospel revelation! Nevertheless for our mutual edification permit us, previous to our dismission of this head, to mention, with all due conciseness, a few of the causes of our being thus justified or pronounced righteous. "The works of the Lord are great, sought out of all them who have pleasure therein," is of equal force now as when penned by Israel's king. Thus supported, we will not be backward in asserting.”

1. That from this main pillar, this sublime characteristic of gospel truth, man's obedience to a law of works is to be utterly excluded. Paul peremptorily says, "By the deeds of the law no flesh shall be justified in his sight," Rom. iii. 20. This single declaration, confirmed by repeated equal testimony, condemns at once every idea of justification by virtue of our own doings. Those who harbor a sentiment so opposed to Jehovah's revealed will, vainly imagine, consistent with themselves, to bring the Supreme Governor of universal nature under obligation to do them good. But, beloved, we have not so learned Christ; we do not wish to rob the blessed Redeemer of the highest diadem in his mediatorial crown; we do not intend thus basely to detract from that glory which peculiarly belongs to the sacred Three-One. "For there is not a just man upon earth, who doeth good and sinneth not," Ecc. vii. 20. "But we are all as an unclean thing, and all our righteousnesses are as filthy rags," Isa. lxiv. 6.

2. What is by too many denominated, compliance with gospel terms, we do not admit as having any claim hereunto. Those who cherish this opinion are grossly mistaken. The gospel of our salvation is unconditional; it knows no terms on our part as leading to a justifying righteousness. Faith and repentance are graces bestowed by the Spirit of God, they are blessings flowing from the covenant which is ordered in all things and sure. In fine, regeneration of soul, sanctification of heart, sincerity of disposition, holiness of life, persevering fidelity, undeviating acquiescence in Jehovah's government, steady zeal of Immanuel's interest, all our own pious frames of mind, comfortable feelings, and approving testimonies of conscience, are, with respect to this all-essential doctrine, to be kept totally out of view. To what then is our justification to be ascribed?

We reply, first. To the mere grace or favor of God as the moving cause, "being justified freely by his grace," Rom. iii. 24. "But after that kindness and love of God our Saviour toward men appeared; not by works of righteousness, which we have done, but according to his mercy he saved us," Tit. iii. 4, 5. That, which never could have been found out by men or angels, the wisdom of Jehovah contrived and his love hath made known. This is the original source. Here is the fountain from whence all doth spring.

Second. To the life and passion of Jesus as the procuring cause. "But God commendeth his love towards us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him," Rom. v. 8, 9. He fulfilled every precept, bore the whole penalty of the law in the room and stead of his people. Thus was the law magnified and rendered honorable, an end made of sin, and everlasting righteousness brought in. "And this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS," Jeremiah xxiii. 6. Oh glorious name! predicted long before his incarnation. Unto whom should we go, but unto our once bleeding but now risen Saviour, for acceptance? For us he drank the bitter cup. It will not do to substitute any thing in the place of this noble sacrifice; it is now a righteous thing with God, freely to justify and abundantly to pardon: "In the Lord shall all the seed of Israel be justified, and shall glory," Isa. xlv. 25. The robe of Christ's righteousness is a garment down to the foot, wherewith every member of the mystical body is amply covered, "for he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2 Cor. v. 21. "Such a High Priest became us, who is holy, harmless, undefiled, and separate from sinners," Heb. vii. 26. Should any question how doth Christ's righteousness, thus consisting of the holiness of his nature, his active and passive obedience, become ours in such wise that we are necessarily deemed righteous too?

We readily Answer - By imputation; by making it over unto us; reckoning it ours, or placing it to our account, being wrought out by our elder brother on behalf of the whole ransomed flock. "David describeth the blessedness of the man, unto whom God imputeth righteousness without works," Rom. iv. 6. Pursuant, therefore, to the unalterable purpose of heaven; agreeable to the economy of man's redemption; this righteousness of the precious Jesus, whereof so many glorious things are spoken, is as much ours as though wrought out by ourselves in our own proper persons; Rom. v. 18, 19; Phil iii. 8, 9. Thus clothed upon with the rainment of needlework˜thus united with the head, how can the members be viewed by God the judge of all but as perfectly and completely justified. "And ye are complete in him, who is the head of all principality and power," Col. ii. 10.

Third. Our justification is by some ascribed to faith as an instrumental cause. Strictly speaking, we apprehend faith as no cause at all in this momentous procedure, but rather an effect. It is true, the scriptures frequently mention a justification by faith. By such expressions it is evident the object, and not the act, of faith is designed; the object of faith is Christ and his righteousness; this the believing soul lays fast hold on. Faith is the eye which discovers, the hand which receives; espying a Saviour's worth, charmed with his merit, the believer is so enraptured as to cast away all his heavy burden, falls at Messiah's feet, confides in the promise, and pleads atoning blood: "With the heart man believeth unto righteousness," Rom. x. 10. It is beautifully noticed by one of our very first and most orthodox writers. "The reason why any are justified is not because they have faith; but the reason why they have faith is because they are justified." If justified faith as a work performed by us or a grace wrought within us; where would have been the necessity of the death and resurrection of Jesus? Faith is that precious grace, by which we do in a certain manner put on the righteousness of the Lord's anointed, and receive the greatest of all blessings from the God of our salvation. "It is grace (saith one) which quarrels much with human pride and make its only boast of Sharon's rose; and never was meant to be our justifying righteousness in the sight of God, else it would learn to boast." Faith says, "In the Lord have I righteousness;" and tells a sinner, "I cannot save thee; thou are saved by grace through faith." The grace of Jesus, and that alone brings salvation; and the sinner, through faith as an instrument, puts in his hand, is enabled to reach the rich donation; just as a beggar, by his empty cap stretched forth, receives an alms. We proceed,

III. To mention the objects interested. In the examination of this particular, what abundant reason have we to adopt the prophetic language, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them," Isa. viii. 20. The persons justified through rich and sovereign grace are, in the living oracles, declared to be "ungodly," Rom. iv. 5; also, "sinners," Gal. ii. 17. Was it not for declarations like these, where could be our comfort? We are all sinners; we are all ungodly; does it from hence follow, that all who are sinners, all who are ungodly, are without exception justified? By no means! The whole canon of scripture combine with the dictates of sound experience to render every such idea inadmissible! It is true, we read, "that by the righteousness of one, the free gift came upon all men unto justification of life," Rom. v. 18. But a careful revision of what goes before, and follows after, we shall find the apostle did not mean all men absolutely, but all the chosen, all believers; his epistle was directed to "all that be in Rome, beloved of God, called to be saints." Moreover, the justified are represented as a peculiar people, and have such characters ascribed to them, as cannot, without the greatest inconsistency and abuse of language, be ascribed to all the progeny of fallen Adam. They are spoken of as those who are predestinated, redeemed, pardoned, effectually called, sanctified, regenerated, &c. That these things are not true, with respect to all the lapsed family, every unprejudiced mind must acknowledge. Upon the whole, those who are unworthy and guilty in themselves, but in the everlasting covenant elected and beloved, have the righteousness whereon their justification is founded, not only exhibited to them by the gospel, but brought nigh by the Holy Ghost; these are the "purchased possession," this is the "bride, the Lamb's wife;" between whom the Lord Jesus, an union not only now exists but hath existed, ancient as eternity itself. "I have loved thee with an everlasting love; therefore, with loving kindness have I drawn thee," Jer. xxxi. 3. A multitude which no man can number.

IV. The last thing proposed for investigation, we now hasten to unfold; viz: the blessings resulting herefrom.

Where, dear brethren, shall we begin, and how shall we end; blessings great indeed crowd in upon us! blessings beyond compare are consequential on our being thus freely justified! a doctrine pregnant with comfort inexpressible: a foundation is hereby laid not simply for fluctuating hope, but for the full assurance of present and of future bliss. By virtue hereof, we experience:
1. A freedom or deliverance from sin and condemnation. From all sin, as to its guilt, from its reigning power and dominion, and by and by from its inbeing: "The blood of Jesus Christ his Son, cleanseth us from all sin," 1 John i. 7; Heb. x. 12-14. Our sins are covered and hid from the all penetrating eye of divine justice, and when sought for hereafter shall not be found. "There is, therefore, now no condemnation to them who are in Christ Jesus," Rom. viii. 1; Gal. iii. 13. When seriously reflecting on our happy rescue from the hand of Satan, our accusing foe; also from death and the grave, as penal evils: but more especially from the pains of hell and the wrath to come, and all as the effect of love divine! what heart among us can remain cold and lifeless? what tongue among us can cease to praise?

2. As justified, we enjoy peace with God. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ," Rom. v. 1; connected herewith is a real peace of mind! Oh, happy souls! brought fully to behold a crucified Redeemer making pace by the blood of his cross: "The chastisement of our peace was upon him," Isa. lii. v. Knowing this to be the case, well may we, "on the dove-like wings of faith, fly far away from the storms and tempests of an opposing conscience, and find in the Rock of Ages a quiet sanctuary and safe retreat."

3. The acceptance of our persons and services is another blessing resulting herefrom. The Father is well pleased with both for the alone sake of Christ his Son, "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved," Eph. i. 6. Christ's garments smell of myrrh, aloes, and cassia, wherewith his people being clad, the Lord smells a sweet smell in them also. A view of this emboldens us to draw near to the King of kings, Heb. x. 19-22. The person, the blood, the righteousness, the mediation of Jesus are the only foundation of all our pleas at the celestial throne.

4. As justified we are blessed through life, shall be so at death, yea, throughout eternity. While on earth, we are expressly assured that "all things work together for our good;" when summoned to die, we need not fear the grim messenger. The property of temporal death with respect to God's people is greatly changed; it puts an end to all their sorrows, hath its sting taken away, and will prove to be our very great gain. In honor and triumph are such conveyed to the mansions above, and oh! with what joy are the everlasting doors expanded wide for their reception. Our bodies, though mouldered to dust, will nevertheless enjoy a glorious resurrection˜our persons, at the last day, an honorable distinction and gracious approbation from the Judge supreme; never ceasing felicity, consummate happiness, and perpetual glory will be our portion. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him," 1 Cor. ii. 9. We shall then, oh joyful period! live and reign with Christ for ever and ever, and our song will uninterruptedly be, "Unto him who loved us, and washed us from our sins in his own blood, and that made us priests and kings unto God and his father, to him be glory and dominion for ever and ever," Rev. i. 5, 6. Justification and glorification are closely connected; they go, as it were, hand in hand, Rom. v. 8, 10; viii. 30.

Having thus endeavored to explain this leading article of the Christian faith, we shall now close our address with such inferences as appear easily deducible therefrom.

1. Hereby we are taught the futility of opinions which, however remotely, lead to self dependence. Justification either by our own external performances or any inherent holiness whatever, are sentiments fully exploded by all who are acquainted with the truth as it is in Jesus: we are justified in such a way as excludes, in every sense, all boasting in ourselves. "Where is boasting, then? It is excluded. By what law? Of works? Nay; but by the law of faith," Rom. iii. 27.

2. The necessity of highly prizing that righteousness which is revealed in the gospel, as the only foundation of genuine hope and solid joy. This righteousness as hath been proved, is the alone matter of our justification in Jehovah's sight; a righteousness which was devised and provided for us by the Father; wrought out for us by the Son, and now made over unto us by the Holy Ghost; a righteousness perfect and divine, wherewith justice is satisfied, the law magnified, the Triune glorified, and grace, superabounding grace displayed. To exhibit this righteousness, to elucidate its worth, to inform us of the peculiar happiness of those to whom it is imputed, is the main design both of the Old and New Testaments. May we, therefore, "search the Scriptures, for they are they which testify of Immanuel, God with us." We also˜

3. From hence, learn that the standing of all who are justified is secure indeed. To fall therefrom is utterly impossible. How can such come into condemnation or be made partakers of the second death? They cannot; the righteousness of the Mediator is an everlasting righteousness. This being the sole ground of our confidence, it evidently follows that our abiding is safe: the believer can never lose his interest therein; the act which justifies is in itself unalterable; it is coeval with the eternal covenant; the benefit thereof is insured, and will for ever be enjoyed by us. "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord," Isa. liv. 17. The love wherewith we are loved, the grace wherewith we are visited, will endure unto the end.
"For Christ in every age has prov'd, His purchase firm and true: If this foundation be removed, What shall the righteous do?"

Is it then, dearly beloved brethren, as hath been represented? Supported by the unerring volume, we think this question may be fully answered in the affirmative. What improvement, then ought we to make of so essential a part of divine truth? Examine yourselves. Have you any solid reason whereon to ground your belief that you are the objects interested? Admire then the grace of God, in imputing to you righteousness so complete; rejoice therein, and have no confidence in the flesh; ascribe the whole of your finished salvation to Jehovah's boundless love; sing, in humble notes, the church's song, "Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake," Ps. cxv. 1. Live near to God, to whose unmerited favor alone you are indebted for a translation from surrounding darkness into marvellous and stupendous light. The doctrine of justification, when rightly viewed, unavoidably leads to strict holiness both in life and conversation. Evidence, then, by your constant fruit, that you are the called of God in Christ Jesus; persevere in the discharge of every duty. "Do we then make void the law through faith? God forbid. Yea, we establish the law," Rom. iii. 31. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them," Eph. ii. 10. Be not discouraged, though you have foes without and within. Greater is he who is for us, than all those who are against us. Owing to indwelling corruption and pride of heart, we too often offend the best of Beings: for our consolation it is recorded, "If we forsake his law, and walk not in his judgments; if we break his statutes, and keep not his commandments, then will he visit our transgressions with a rod, and our iniquities with stripes. Nevertheless, his loving kindness will he not utterly take from us, nor suffer his faithfulness to fail," Ps. lxxxix. 30-33. See also Isa. liv. 7, 8. Chastised we may be with the rod of a father, but not with the wounds o f an enemy. "What though your afflictions are great? there is no wrath in the portion of your cup; though men should condemn you, God will not; though devils accuse you, they shall not prevail."

How honored are the subjects of Jehovah's grace! By far more dignified than the angels who never sinned! Frequently call to mind that celestial anthem, which, through eternity, will be chanted on the highest key by all the redeemed throng, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing," Rev. v. 12. You can never think enough of Christ and his righteousness; let this then be your constant theme.
"Some this, some that good virtue teach, To rectify the soul; But we first after Jesus reach, And richly grasp the whole."

To conclude. The doctrine of justification, the subject treated upon in this letter, being a doctrine so infinitely momentous, we do, with all Christian affection, as members of the same body with you, recommend it to the serious and candid perusal of all. A doctrine, we trust, wherein our associated churches are firmly established; for wherever the gospel is purely preached, this doctrine must necessarily not only make a part, but a distinguished part thereof. That the light of divine truth may emit its rays in such wise, as to dispel every gloom and all the mists of error; that soundness in every article of our orthodox faith may be restored among, and contended for, by all God's children, wherever dispersed; that the good word of the kingdom may run to and fro and be abundantly glorified, even from the rising to the setting sun; that whenever it is dispensed it may be accompanied with the demonstration of the Spirit and of power; finally, that the peace of God, which passeth all understanding, may visit all our borders, is, dear brethren, the unfeigned wish and cordial prayer of yours, in the best of bonds.

By order of the Association,

˜OLIVER HART, Moderator.
˜WILLIAM ROGERS, Clerk.

XIV A Response to Noel's Critique

2008-01-25T00:44:00.001-08:00

Your Justification

How did God justify you
when you were
an ungodly guilty condemned sinner?

Was it by your faith in Christ?
or
Was it by the faith of Christ?

How did God justify you?

How does your faith justify you?

A Response

to Pastor Noel Espinosa’s

Assessment

By

Pastor Lau
(Pastor of Sungai Dua Church - 1689 Baptist Penang. Malaysia)

Sing and Noel as fellow students in London Theological Seminary.
Taken in June 1991 (Noel is presently a principal of a RB seminary.)

Reply to Noel's email: (The Response follows below)

From: sing
Date: Mon, 20 Jun 2005 09:48:51 +0800
To: Noel Espinosa
Subject: Re: thanks and plea

Dear Brother Noel,

Hello, it is good to hear from you.
Thank you for your mail and the Assessment attached.
I will give both some careful thoughts and give some appropriate response that your mail and Assessment deserve. Since your Assessment was given in public, my response to your Assessment will also be in public. I hope you understand fair play in theological discussion.

I heard that you had planned to come up to Penang. How sad you didn't make it. What prevented you? Probably you were contented just to hear one side and concluded the matter. "He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him."

by grace and mercy,
sing

--------

From: sing
Date: Thu, 07 Jul 2005 01:16:45 +0800
To:
Subject: thanks and plea

Dear Brother Noel A. Espinosa,

Thank you for your email. I will reply within your mail.

Noel: I would like to thank you for your kind and thoughtful gift of your book. Also your assurance of prayer during my recent ministry in Malaysia is truly appreciated.

Thank you for your mail and the attached 'Assessment.'
I was expecting it because someone at the camp reported that you had not only given a defence of the 'standard reformed' view but you would also write a assessment of the views expressed in the 'Pruning' book. Since your 'Assessment' was given in the public forum, I will respond to your Assessment and circulate it to whoever I believe is interested in the gospel truth. [Brother Eng Ghee, I request that you forward my response to all who heard Noel's Assessment at the camp.]

noel: But it is with sadness that I was to learn of your deviation from the faith. What compounds the matter is the way you have been defending your case through the 1689 Baptist Confession of Faith. I am sorry to say, brother, that your employment of that Confession is totally wrong and unjustified. Are you an expert in the history of that Confession? You seem to totally ignore those who have expounded the 1689 with so much more scholarship. Do you really think that you have seen in the 1689 something that many more in different generations have seen differently?

Cheer up brother and cast away your sadness. You have rightly appreciate the seriousness of the issue involved, and aptly described the matter as 'deviation from the faith.' So it is no 'obscure doctrine' anymore, is it? Since you with the 'standard reformed' folks and I are disagreed, I hope you realize that it is NOT impossible that you might have deviated from the faith. It is not impossible at all, is it brother?

I am no expert in anything. I really hope one does not have to be an expert in the history of the Confession to read and understand the plain language of the 1689 BCoF. I am ever only a minister of the gospel of Christ seeking and learning the truth of the Scriptures, using the 1689 BCoF as an aid to assist me in understanding how others have rightly divided the word of truth, and to hold to gospel truths consistently.

If my employment of the Confession is TOTALLY WRONG and UNJUSTIFIED, then it would be VERY EASY for you to just prove the falsity and invalidity of my conclusions. You should just proceed straight to demonstrate the truth of your statement instead of making scholarly-sounding but empty innuendoes!

I do have due respect for those with great scholarship like you. The only difficulty is that those with scholarship differ widely among themselves. They use their pseudo scholarship to push what they want to believe - regardless of whether there is consistency in what they are pushing. Biblical scholars have their proper place and I give their ideas due consideration, but I have long since abandoned them as a source of authority or guide for faith and practice. I have no scholarship and I don't pretend to be one either. You speak as though the study of the Confession is a province reserved for the scholars only. I do abhor such elitist mentality.

I read the plain language of the Confession and endeavour to understand and hold to the truths summarized by the forefathers in a consistent way. Truths can't possibly be inconsistent and contradicting regardless of the most brilliant scholarship and impressive theological juggling-ship!

Noel: Or let me put it to you this way. Do you think you know better than those very men who have been instrumental in the creation of the 1689 Confession? There were some thirty seven signatories of the Confession. Do you really speak their mind?

I have never imagined that I can know better than those very men who have been instrumental in systematizing the teaching of Scriptures in the 1689 Confession. Perhaps a scholar like you may know better than them. However I do try to know as much as they have they stated in the Confession.

One does not have to think himself better than those very men who have been instrumental in systematizing the teaching of Scriptures in the 1689 Confession BEFORE he can endeavour to understand what they have systematized in plain words. The framers have expressed their understanding of the Scriptures in plain words such that even the simplest of saints can understand them with some effort, most certainly without having to be a scholar. The study of the Confession is not the province reserved for scholars like you. Your rhetorical questions betray an arrogant and elitist mentality.

I don't pretend to speak their mind. I do endeavour to understand what they have expressed in plain words. They have expressed themselves in those plain and exact words. The 37 signatories spoke with one voice and expressed in those plain words that can be understood.

If you believe that I am TOTALLY WRONG and UNJUSTIFIED in understanding their mind, it would be so easy for your to demonstrate the error of my conclusions. Please go ahead. I am always in learning mode.

Noel: Unfortunately, brother, that is not the case. Those men have left records that clearly addressed the issue that you have promoted in your fellowship of churches. And the original framers of the Confession clearlywere not in your position.

Fortunately, the task is very easy for you - just show where I have erred from the plain meaning of the words found in the Confession of Faith. I would be very grateful to you. That's all I ask. If my understanding is clearly not the position of the original framers, the task is very easy for you to prove it. You would do me a great favour to show me the right understanding.

Noel: I am enclosing the outline of my lecture to the leaders and interested parties in the last Camp. Very clearly, men like Benjamin Keach (considered as the most eminent theologian of that group) held the position that faith is the instrumental cause of justification. This clearly shows that it is very unbecoming of you to use the 1689 to promote a view that the original framers repudiated.

Thanks for the Outline of your Critique. I have made a response to it. It is attached with this mail. A hard copy has been sent to you by post. Now those interested in the truth can compare your Assessment and my Response. The Berean minded folks will read and learn the truth themselves.

My difficulty with the 'faith is the instrumental cause of justification' view is quite simple. To be able to believe, you must have life. Life is only possible when the condemnation of death has been removed, i.e. justification must have taken place and life imparted. Faith is the effect of justification and regeneration. I think the CoF is quite plain on that point. A simple child could understand this. Scholars and theologians are often blinded by their pride not to see the simplicity of this gospel truth.

Other men - I hope no less clear minded and spiritual - like Kiffin wrote, “Justification By Christ Alone Sets Forth the True Place of Faith in Salvation As An Evidence of Interest In Christ... That the Scripture holds forth justification by faith in a sense is very clear, but yet under no other consideration, but by way of evidence.”

So which of the original framers is the final source of authority? Are the framers contradicting themselves in public? Do you want to pit them one against another? To many, the man who 'sounds' agreeable to their view is the most eminent theologian! I don't see things that way. I really don't know who was the most eminent theologian around. I am interested in the plain language of the 1689 BCoF. I take the Confession as the common words of the most eminent as well as the most obscure servants of Christ that represented the true churches of Jesus Christ. Truth is not determined by the most eminent theologians, is it?

Noel: I am pleading with you to set the matters straight. Please go back to the straight paths of theology. Your position is unbiblical, and clearly not held by historical evangelicalism.

Show me where I am inconsistent and contradictory with the biblical teaching as summarized in the 1689 BCoF on the subjects discussed in the book, and I will readily walk in the straight and consistent path of theology. Which part is crooked and inconsistent - I ask in all humility. I have given adequate proofs and demonstration that your position is contradictory to both the Scriptures and the Confession. I am on the straight paths of theology, though I am not on your spiralling paths of theology. Historical evangelicalism is not my authority, unfortunately. It is an impressive label, though!

Noel: But if you will continue to hold to your position, I am urging you to express your repentance in using the 1689 Confession for your defense. To continue doing so after I have shown that its framers are of a different persuasion, that will clearly be spitting upon their graves.

Please show me where I have misused the 1689 BCoF. When shown my inconsistencies, I will repent each one of them. Is it not impudent and arrogant to ask one to repent when you have not even demonstrate or proven where he has gone astray from the Confession of Faith?

You have not even shown where I have erred. You have quoted Keach. Have you read the lengthy article on Justification by Samuel Richardson, a signer of the 1644 First London BCoF? Have you read Kiffin's introduction to that article? [Philadelphia Baptist Association in a Circular Letter in 1785 reads -- ‘…Our justification is by some ascribed to faith as an instrumental cause. Strictly speaking, we apprehend faith as no cause at all in this momentous procedure, but rather an effect… "The reason why any are justified is not because they have faith; but the reason why they have faith is because they are justified."’ -- They prophetically rebuked their modern step-children.]

You have not dealt with what I have said concerning the plain words of the Confession. You shave shown NOTHING thus far, but empty rhetoric only!

Beware brother, you and your 'standard reformed' brethren may be the ones spitting upon their graves, to use your own words!!!

Noel: Brother, disown your unbiblical view. But if you cannot, then disown the 1689 Baptist Confession of Faith. It is definitely not on your side. You only stand by yourself, and by your revered website. But you are neither on the side of the Bible, nor of the Confession of Faith.

I do thank you for your unbiblical opinion. It would be nice to prove the worth of your opinion - I mean, it would be kind of you to at least show me where exactly I have gone wrong and strayed from the 1689 BCoF. Why ask me to disown it when I have not been shown to be inconsistent with Scriptures? I think that is a wee bit too patronizing and presumptuous, don't you think? Who give you such privilege? Is that the way you deal with your students at GMA?

How do you know I stand by myself? Just how do you know, my dear brother? You make me remember the words of Elisha in 2Ki 6:17, "And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha." Please don't misunderstand me and go around saying that I am equating myself to Elisha.

My point is simple: there are great men, living and dead, that you care not to know nor hear. You speak with so much arrogance, as though you are omniscient. Therefore, "I pray thee, Lord, open his eyes!"

My revered web site? I revere no one BUT the Scriptures alone and its Divine Author. Many people revere theologians and scholars of the 'standard reformed' persuasion. They quote them incessantly as though they are the authority! I am quite puzzled. You may now be revered by some folks here as their theological spokesmen!

Noel: I plead with you to return the Confession where it belongs.

Perhaps these words should be addressed to yourself, brother!

Finally, I believe you have been misled to tell a LIE in public - that I had rejected your offer of coming up to Penang to meet with me. I know of no such offer from anyone at any time. Whoever claim to have made that offer should substantiate that that offer had been made known to me. Otherwise you have told a LIE in public. I thought you should know this so that you would be a wee bit more careful next time.

Only speaking frankly, and with no disrespect intended whatsoever, and so none should ever be taken, dear brother!

May the Lord bless you and keep you.

In the grace and mercy of Christ,
sing
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THE RESPONSE TO YOUR CRITIQUE

Since Pastor Noel’s Assessment was given publicly at the RB annual combined church camp, this response to his Assessment shall also be circulated publicly.

I am doing Pastor Noel a big favor in making known to the public his eloquent defense of the ‘standard reformed’ position that the believer’s faith alone is the instrumental cause for legal justification. The following is my response to Pastor Noel’s Assessment section by section.

A. The ‘Standard Reformed’ Folks Have Not Even Believed the Truth summarized in the 1689 Confession of Faith!
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A. Deviation from the 1689 Confession of Faith
Note: SFL asserts that his position is that which is espoused in the 1689 Confession
“The view summarized in the 1689 CoF above has been held by the faithful remnant throughout the church history.”
Problem: Why should his reading of the 1689 be more accurate than that of the dominant number of its advocates?
1. The framers of the 1689 Confession did not advocate his ordo salutis
Note: The most eminent theologian among the signatories of the 1689 was Benjamin Keach

• He wrote the treatise: Actual Justification Rightly Stated…The Introduction: Proving, There is no Actual Justification, or Actual Union with Christ before Faith

• Whether believers were not actually reconciled to God, actually justified and adopted when Christ died? The answer was: That the reconciliation, Justification, and Adoption of Believers are infallibly secured by the gracious purpose of God, and merits of Jesus Christ; yet none can be said to be actually reconciled, justified and adopted, until they are really implanted into Jesus Christ by faith.
• Another treatise: The Marrow of True Justification
Point: The framers believed in justification by faith – taking faith as instrumental cause.
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You will do better if you can refute what I have actually said concerning the 1689 BCoF. Quoting this great man and that great man is not the way. Men quote men whom they think/assume agree with them. Quoting great men is child’s play. I can probably do it also without too much difficulty. Why did you ignore William Kiffin and Samuel Richardson before the Confession and John Gill and John Brine after the Confession, all of which understood and taught justification by faith differently than you affirm it? Some of these men had, and still have, reputations equal or greater among Reformed Baptists than Benjamin Keach. Is truth to be determined by dominant numbers or dominant personalities?

Keach wrote, ‘There is no Actual Justification, or Actual Union with Christ before Faith.’ What he said is perfectly true and consistent and logical ONLY when ‘actual’ is understood in its proper sense in light of what was summarized in the Confession, 1689.11.4; 14:1. There is no actual justification in the experiential sense – i.e.conscious experience of the blessedness of our justified state until we believe. That’s the whole point of Romans 4:1-8. This passage is about ‘his faith is accounted to him for righteousness.’ It is not – not – not the imputation of Christ’s righteousness to him for justification! Open your eyes, brother! You have committed a basic theological blunder.

Keach wrote: “That the reconciliation, justification, and adoption of believers are infallibly secured by the gracious purpose of God, and merits of Jesus Christ; yet none can be said to be actually reconciled, justified and adopted, until they are really implanted into Jesus Christ by faith.”

This statement is also perfectly true. What is legally secured through Christ and applied personally by the Spirit becomes experientially true ONLY when such are called to believe in Christ, 1689.11.4. By faith, a justified, regenerated and adopted child of God is experientially implanted into Jesus. None but the justified can believe! Understood this way, Keach is in perfect harmony with the Confession of Faith, and in harmony with what Kiffin, another prominent signatory, said.

1689.13.1 “They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also farther sanctified, really and personally.” The farther sanctification is where believing in Christ plays its proper and vital role. Union to Christ through effectual call logically and chronologically precedes the exercise of faith in Christ through the gospel call. It is union with Christ that gives life to believe in Christ. And faith in Christ comes by hearing the gospel preached. This is basic gospel truth. The experience of that union by free grace comes through faith in Christ in the gospel call.

William Kiffin was an outstanding Particular Baptist minister in England. He was born in 1616 and died in 1701. He was a signer of the First London Confession in 1644 and also signed the Second London Confession of 1689. Whether Kiffin is less eminent than Keach or not, I leave it to you, a theologian and scholar, to decide.

In any case, he said these words: “Justification By Christ Alone Sets Forth the True Place of Faith in Salvation As An Evidence of Interest In Christ … that the Scripture holds forth justification by faith in a sense is very clear, but yet under no other consideration, but by way of evidence…” [From Kiffin’s introduction to the long article on ‘Justification by Christ Alone’ by Samuel Richardson.] Richardson was a signer of the First London Confession of 1644. I believe this Particular Baptist forefather has stated the exact truth concerning justification by faith as summarized in the 1689 CoF

Conclusion: Whether the framers did or did not advocate the ordo salutis I have concluded from the 1689 is very easy to determine – study the plain wording of the Confessional Statement. If the Framers did not advocate the ordo salutis I have proposed, it would be very easy for a renowned theologian like you to prove the worth of your opinion. It is just that simple. I love simplicity. I abhor presumption.

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2. The 1689 Confession deliberately copied the Westminster Confession in many parts, including justification.
Note: It is evident that the Westminster divines upheld the justification by faith ordo salutis.
• The independents, John Owen and Thomas Goodwin, were of this conviction
• John Owen, The Doctrine of Justification: “Whereas, therefore, the righteousness wherewith we are justified is the gift of God, which is tendered unto us in the promise of the gospel; the use and office of faith being to receive, apprehend, or lay hold of and appropriate, this righteousness, I know not how it can be better expressed than by an instrument… If we are justified through the imputation of the righteousness of Christ, which faith alone apprehends and receives, it will not be denied but that it is rightly enough placed as the instrumental cause of our justification.”
Point: The 1689 confession was intended to be of the same conviction as the Confession of Reformed theology
For the most part without any variation of the terms, we did in like manner conclude it best to follow their example in making use of the very same words with them both, in these articles wherein our faith and doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental articles of the Christian religion… Foreword to the 1689 Confession
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You have a very simple task to prove that the ordo salutis I have concluded from the Confession is not consistent with the plain language of the 1689 BCoF. Why don’t you do it, brother? You are well known for your sharp logical mind. People said you would make a first class prosecuting lawyer. You could easily demonstrate the correctness of the ordo salutis of the ‘standard reformed’ theology, that it conforms to what is summarized in the 1689 BCoF. But you have not. Where do you read in the whole of the Confession that justification is by the instrumental cause of the believer’s faith? Where? Show it. This is a very simple request. If it is there, show it.

Are you aware of those “divines” that were contemporaries of John Owen that held the view of justification by the faith of Christ I have suggested? Are you aware of Goodwin’s views on Justification? And what about Hoornbeck, Ames, Macovius, Witsius, Hervey, Toplady, Traill, and Crisp among the Reformation churches, and Gill (read here where many of the just mentioned divines are marshaled to prove the point disputed), Brine, Kiffin, Richardson, Hussey, Davis, Skepp, and Maurice among the Baptists? You should not be quoting individual men at all; but if you must, you should be fair to also quote those that disagreed with your interpretation of the Confession.

Owen said, “The use and office of faith being to receive, apprehend, or lay hold of and appropriate, this righteousness, I know not how it can be better expressed than by an instrument…” This is indeed true.

Faith as an instrument DOES NOT cause justification to happen. ‘Standard reformed’ insists ‘no faith, no justification.’ Scriptures declare, ‘no justification, no faith.’ Faith in Christ is the divinely appointed instrument to receive, apprehend, or lay hold of and appropriate, the righteousness of Christ that has been imputed (perfect tense) at effectual calling to life. Faith in Christ is the divinely appointed means for His justified, regenerated and adopted people to experience the righteousness of Christ already imputed by free grace. “To receive, apprehend, or lay hold of and appropriate” speak of the acts of the already justified elect (simple past tense) to personally EXPERIENCE (simple present tense) the righteousness. ‘His faith is accounted to him for righteousness’ Rom 4:3,5.

Thus, the Scriptures declare, “faith is accounted to him for righteousness.’ The Confession expressly warns against the common ‘standard reformed’ blunder of mistaking this as speaking of legal or forensic justification. 1689.11.1 says “… not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness.” The imputing of believer’s faith is remotely related to legal justification! The Confession warns against such delusion.

Imputation of Christ’s righteousness to us when we were in a state of sin and death, and the reception of the righteousness of Christ by faith when we exercise faith in a state of grace and salvation, are two very different and distinct theological concepts. The former is wholly a monergistic once-for-all divine gracious act. The latter is a separate activity of those justified, regenerated and adopted elects, which began at conversion and thereafter throughout life. You are a teacher of Israel, and ought to know this most basic distinction.

If Timothy and the rich were to lay hold of eternal life, do you suppose that they did not have eternal life yet, but were still in the pursuit of it (I Tim 6:12, 17-19)? Did their laying hold of salvation, actuate it, initiate it, complete it, or what?

If Paul was still seeking to be found in Christ’s righteousness, was he justified forensically or not (Phil 3:8-11)? Or was there a pursuit for the subjective experiential enjoyment and certainty of evidential justification that was very distinct from the imputation at the cross and the application of justification at effectual call?

A well-known reformed man from a well known reformed seminary, whom a standard reformed’ brother had marshaled with the hope of demolishing my view, said in a matter of fact manner, “But of course the Westminster Confession makes it clear that grace (justification) precedes faith…” [emphasis original] He described what I was doing in these devastating words, “He is arguing against a straw man--or else, against people who call themselves Reformed but are really not.” Yes, what I did wasn’t to argue against a straw man, but to wake up brethren who parade themselves as ‘standard reformed’ but are really not, much less ‘standard’ from their delusion. But you have lured them into deeper slumber!

B. The ‘Standard Reformed’ Folks Have Not Even Embraced the Scriptures as Summarized in the 1689 Baptist Confession of Faith.

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B. Departure from Historic Reformed Theology
1. Justification and Adoption are not subsumed under Effectual Calling in Reformed Theology
• Effectual calling is by His Word and Spirit… enlightening their minds spiritually and savingly to understand the things of God (i.e. to believe)
• The one called is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it
Point: The immediate effect of effectual calling is saving belief in the gospel
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1a. I am not interested in what Reformed Theology says. I am interested in the teaching of Scriptures as summarized in the 1689 Confession. My standard is not the ‘Historic’ or the ‘Standard’ Reformed Theology. The Scriptures alone is. What conforms to Scriptures is good, otherwise they are deformed however ‘historic’ or ‘standard.’ 1689.1.10.

You said justification and adoption are NOT subsumed under effectual calling to grace and salvation. Let us see the theology summarized in the 1689 Confession regardless of what your Historic or ‘Standard Reformed’ Theology claims.

Let’ us examine what the Confession says. What is effectual calling? “Those whom God hath predestined unto life, He is pleased in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ…”

We see quite plainly that effectual calling is calling a person predestinated to life out of that state of sin and death, in which he is by nature, to righteousness and life, i.e. to ‘grace and salvation by Christ Jesus, to eternal life. It is calling an elect person out of that state of condemnation, spiritual death and being a child of wrath. It is calling to grace and salvation by Christ Jesus, i.e. to life, eternal and spiritual life.

Is it not very simple and plain that to call an elect out of that state of condemnation, spiritual death and being a child of wrath, there must be removal of that condemnation (by justification!), there must be the removal of that spiritual death (by regeneration) and the removal of that standing of being an alien and stranger (by adoption)?

Is it not very simple and plain that to call an elect to grace and salvation by Jesus Christ, there must first be the imputation of the righteousness of Christ (justification) by God the Father, the impartation of spiritual life by the Spirit of Christ, and the reception into the family of God (adoption)? Can an elect be effectually called to grace and salvation without these divine and monergistic acts of grace, i.e. justification, regeneration and adoption? Simple question demands simple answer!

1b. The Confession states simply: “Those whom God hath predestined unto life, He is pleased in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ… Those whom God effectually calleth, He also freely justifieth… All those that are justified, God vouchsafed, in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption… They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also farther sanctified, really and personally through the same virtue, by His Word and Spirit dwelling in them… The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word.”

PLEASE note carefully that the grace of believing does not come into the picture of the order of salvation until the grace of faith has been worked by the Spirit in the hearts of those who have been justified, regenerated and adopted. Do you see this plain and most basic gospel fact? Only the adopted ‘have a right to all the privileges of the sons of God.” Faith is a privilege of the sons of God – it is a grace of grace worked in the sons.

1c. Read careful what is declared in 13.1: “They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also farther sanctified, really and personally through the same virtue, by His Word and Spirit dwelling in them.” The process of further sanctification beginning with faith in Christ is described in 1689.14.

We have been informed earlier that justification follows effectual call, “Those whom God effectually calleth, He also freely justifieth.” So justification follows effectual call. This truth can’t be disputed. We are also informed that justification precedes adoption, “All those that are justified, God vouchsafed to make partakers of the grace of adoption.’ This truth can’t be disputed as well. To be made partakers of the grace of adoption is NOT possible without prior grace of regeneration. That which is not born cannot possibly be adopted. This can’t be disputed either. To be made partakers of the grace of adoption is ONLY possible through the regenerating work by the Holy Spirit. We are born by the Spirit of Christ to be sons of God. Who dare to dispute this?

THEREFORE, it is indisputable that in effectual calling to grace and salvation, there must be justification, regeneration and adoption – in that order and number. Without these divine acts of grace, there is NO calling to grace and salvation. Effectual calling is calling of a condemned dead child of wrath to grace and salvation, to the eternal life predestinated. The effectual calling of an elect to grace and salvation is IMPOSSIBLE without justification to deal with condemnation, regeneration to deal with spiritual death, and adoption to deal with alienation.

The Confession declares very simply that justification, regeneration and adoption are subsumed under effectual calling to grace and salvation. Please exegete the Confession with integrity. Eisegesis won’t do. Let the Confession say what is says. Only blind prejudice will refuse to see what is so plainly set forth.

1d. You said, “Effectual calling is by His Word and Spirit… enlightening their minds spiritually and savingly to understand the things of God (i.e. to believe).”
I fear you are a little careless here. “Enlightening their mind spiritually and savingly to understand the things of God” IS NOT the same as “to believe.” The effectual calling that enlightens their minds spiritually to understand the things of God prepares and enables such minds to believe the things of God presented in the gospel call. The effectual call to eternal life prepares and enables them to respond to the gospel call to faith in Christ, i.e. to believe. The former is the cause. The latter is the effect – drawn out at gospel call.

You said: “The immediate effect of effectual calling is saving belief in the gospel.” Not true. The immediate effect of effectual calling is the possession of spiritual life that enable a child of God to answer to the gospel call. Effectual call to eternal life logically and chronological precedes the gospel call to faith. Only those who have been effectually called to life – like Abraham and Cornelius – can be called to faith, to believe what God has done for them.

The one called ‘is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it” 1689.10.1. It is irrational to think that the effectual call is to enable a person to answer to the effectual call. Effectual call to eternal life is to enable an elect to answer the gospel call to faith in Jesus Christ. The gift of faith bestowed at effectual calling is called forth through the gospel call. The gospel ministry is ‘from faith to faith.’

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2. Justification is objective and legal, not subjective or experiential
Note: SFL forces new meanings on justification just to accommodate his order…
• He distinguishes between the legal (effectual call), and the experiential (evidenced by faith and works)
• The great divide between the Reformation and Roman Catholicism is on the former’s emphasis on forensic meaning
Point: The Confession teaches that God freely justifies those whom he effectually calls [not that he effectually calls those he freely justifies], by imputing Christ’s active and passive obedience for their whole and sole righteousness by faith… so the justification referred to here is by faith
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2a. Justification has several distinct phases or aspects. Ignorance of this scriptural fact causes much confusion. The legal aspect is just ONE of them. No one denies this. God justifies forensically. Faith justifies evidentially. Note the difference!

It is very accepted and common among Baptist and your Reformed “divines” to allow for several aspects or phases of justification. Please note again Goodwin, Hoornbeck, Ames, Macovius, Witsius, Hervey, Toplady, Traill, and Crisp among the others, and Gill, Brine, Kiffin, Richardson, Hussey, Davis, Skepp, and Maurice among the Baptists. You do not have the historical grounds to limit justification to its objective and legal phase only. In distinguishing (1) the immanent act of God’s will in justification before the world began, (2) the legal payment for our righteousness on the cross by Jesus Christ, (3) the vital application of that legal justification to each elect at effectual calling, (4) the subjective experience in the conscience of the believer by faith, and (5) the final and formal declaration of the righteousness of the elect before the tribunal of God, there must be divisions made to avoid confusion; and historical theology has always allowed these distinctions. Why are you trying to remove them to slander my position? You betray your ignorance of this most apparent fact.

- There is the decretal or covenantal aspect. This happened before time.
- There is the legal and objective aspect. This happened at the cross.
- There is the vital and personal aspect. This happened to each elect at God’s appointed and approved time. See 1689.11.4 carefully on these three aspects that are logically and chronological PRIOR to the experiential justification by the believer's faith in Christ Jesus.
- There is the evidential and practical aspect. Faith not only evidences (simple present tense) the justified state, but it is accounted (present passive) for righteousness, i.e. it is blessed of God to experience the blessings of one’s righteous standing with God through the righteousness of Christ imputed (simple past tense) when one was ungodly and in enmity against God, i.e. when one was a condemned dead child of wrath. Works of faith also evidence (simple present tense) the justified (simple past) state of a man. Faith in Christ justifies the believer in his conscience that he is indeed a child of God justified by the faith of Christ. My faith in Christ declares to others that I am a child of God. Both my faith and works demonstrate my justification by God’s free grace.
- And finally, there is public vindicatory aspect on the great day of wrath and revelation of the righteous judgment of God, Romans 2:1-10. This is still future.

Dr. Joel R. Beeke, a theologian no less reformed or scholarly than you, expounds the five-fold view of justification in his writings.

May the Lord grant you eyes to see the riches and the fullness of the Scriptures’ teaching on justification! There is an article in the ‘revered website’ [save your sarcasm, brother] on this subject. And the great Baptist writers Gill and others have also identified and described these distinct aspects of justification quite well. Don’t sink into the muck-hole tactic of dismissing them by smearing them with derogatory ‘hypercalvinistic label’ if you can't refute their views.

2b. The great divide lies here:
The Roman Catholicism insisted: legal justification is by both faith and works.
The ‘standard reformed’ says: legal justification is by faith alone. The Scriptures, as correctly summarized by the 1689 BCoF says: legal justification is by grace alone through the righteousness of Christ alone. This legal justification by free grace alone through the righteousness of Christ alone is evidenced by both faith and works of faith. “Faith is not alone in the person justified” not only tell us that faith is an effect and evidence of justification, but that faith is one of the many effects and evidences of justification. Works is also an evidence of justification. In the cases of Abraham and Cornelius, it is plainly evident that works of faith were manifested long before their faith in Christ was.

Consider this biblical statement, "Ye see then how that by works a man is justified [present passive indicative], and not by faith only." James 2:24. I am in perfect agreement with this biblical statement. Let's consider the implication of this grand statement. This statement in its context is declaring at least two truths:
i. The works of faith as well as the faith of a person justify (present active indicative) him. The justification by works and faith spoken of is a present reality. This cannot possibly refer to the once-for-all past act of divine grace in the legal justification at effectual call.
ii. The way works of faith justify [simple present] a man is the same way his faith justifies [simple present] him. Please note that forensic justification is a simple past once-for-all unrepeatable action. That simple past action is presently manifested and evidenced by faith and works. Both works and faith justify EVIDENTIALLY, not FORENSICALLY. Look at father Abraham. Look at Cornelius the Gentile.

The 'standard reformed' folks recoil from and reject this simple truth - which explains their confusion, deficiency and inconsistency. Martin Luther despised and ridiculed this epistle, tore it from some Bibles, and placed in last in the New Testament canon due to his confused obsession with justification by faith alone. They insist that faith is the instrumental cause of justification. To be consistent, what they ascribe to faith they must also ascribe to works of faith [works here is not the works of the law – man’s effort to establish his own righteousness through his obedience to the law. The ‘works’ here is a saving grace that accompanies justification, 1689.11.2].

And the only consistent way to do so is to recognize the simple and basic truth that both faith and works are evidential in nature. They justify evidentially, not legally. Faith and works justify that they are indeed children of God. They are [present tense] evidences of a person justified, regenerated and adopted, i.e. effectually called unto eternal life. Faith and works justifies evidentially. Get this fact right.

Abraham was a justified man long before he believed God’s promise of a great seed (Gen 15:6; Rom 4:1-3) or offered Isaac on an altar (Gen 22:11-18; Jas 2:23-24). He had left Ur of the Chaldees by faith long before (Heb 11:8-10)! Why must you force Abraham to be an unjustified condemned man for many of his faithful and obedient years of wandering in Canaan! You need to rightly divide the word of truth about Abraham and faith and justification, because the Holy Spirit has chosen him as the single greatest illustration of this doctrine. His faith (Gen 15:6) and works (Gen 12-14, 22:11-18; Jas 2:23-24) simply evidenced and proved his justification! They did not initiate, actuate, complete, or finalize his justification. He was a justified righteous man long before these events, but these events made manifest God’s declaration of his righteousness by free grace.

Phinehas was a justified man long before he made shish-ka-bob of two fornicators (Num 25:6-15; Ps 106:30-31). Or will you maintain that he zealously obeyed God in a condemned state of sin and death? His faith and work of judgment by faith were evidences of his righteousness, which God declared to all generations. His faith and obedience were counted to him as evidences and proof of his righteousness! Sir, they were not the conditions, instruments, or means of his justification. Open your eyes!

2c. You assert: “The Confession teaches that God freely justifies those whom he effectually calls [not that he effectually calls those he freely justifies], by imputing Christ’s active and passive obedience for their whole and sole righteousness by faith… so the justification referred to here is by faith.”

Please show one instant from the Confession where it says justification is by faith. The Confession does say “Those whom God effectually calleth, He also FREELY justifieth.”

It is a SERIOUS ERROR to say, “by imputing Christ’s active and passive obedience for their whole and sole righteousness by faith.” Please show one place in the Confession where the imputation of Christ’s active and passive obedience to an elect is by faith. I do read that the imputation of Christ’s active and passive obedience is by God’s free grace and free grace alone. “He freely justifies.” “They are justified wholly and solely because God imputes to them Christ’s righteousness.” Nothing of your pet idea about ‘by faith.’

I do read, “They receive Christ’s righteousness by faith, and rest on Him.” Imputation of Christ’s righteousness is by God’s once-for-all, free and sovereign gracious act. Reception of Christ’s righteousness is through faith exercised [present] by the justified [past] regenerated and adopted child of God. They receive [present tense] Christ’s righteousness by faith. Saving faith is a faith that receives Christ’s righteousness and rest on Him. It is not a faith that is the instrumental cause to secure Christ’s righteousness.

The once-for-all imputation of Christ’s righteousness to us when we were (past) in a state of sin and death, and the ongoing (simple present) reception of the righteousness of Christ by faith when we are (simple present) in a state of grace and salvation are two very different theological concepts. You are a teacher of Israel ought to know the simple distinction. Distinction is the essence of sound theology.

“Justification is an act of God’s free grace, wherein He pardoneth all our sins, and accepted us as righteous in His sight, only for the righteousness of Christ imputed to us, and received by faith alone.”

ALL those whom God predestinated to life, He also freely justifies. But not EVERY ONE of those whom He justified (finished and unrepeatable) receives the righteousness through faith in Christ. It is acknowledged that some elect never exercise faith – see 1689.10.3. The framers were not speaking of hypothetical situations. There are effectually called elect who are INCAPABLE of being called by the ministry of the word, i.e. the gospel call didn’t reach them. But they are not less eternally saved. Justification, regeneration and adoption – effectual call unto eternal life is by the unconditional, free and sovereign grace… NOT by faith!!! By faith in Christ a justified regenerated child of God enters [simple present tense] into the conscious and personal experience of blessing of righteousness. “Faith is accounted to him for righteousness.” He experiences his righteous standing before God.

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3. Justifying faith is itself the gift of God’s grace
Note: SFL aligns faith with work so as to make it appear that sola fide undermines God’s grace
Point: The Confession teaches that the faith of the elect is the work of the Spirit of Christ in their hearts
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3a. Justifying faith [i.e. faith that evidences, vindicates justification, faith that is a fruit of justification] is indeed a work of God’s grace - BUT ONLY in the sense that it is the Spirit of Christ who works this faith in the heart. It is a saving grace that accompanies justification, 1689.11.2. But in whom does God work this gift of faith? Is it to His justified regenerated children OR to those who are still condemned dead children of wrath? Does God give this gift to those still under condemnation? Does God work this grace in those who are still spiritually dead? Does God give this gift to those that are still children of wrath? Is justifying faith an activity of a condemned but regenerated elect in order to be justified (standard reformed view)? Please answer. For the common idea that faith is a gift - read here.

This justifying faith is indeed a fruit of God’s grace. But who is able to exercise this gift of faith? I believe you do agree that only someone with spiritual life can be given spiritual gifts in order to exercise the spiritual gift. Spiritual life is the absolute prerequisite to spiritual activity. You would also want to agree that a person who has spiritual life to exercise spiritual gift CANNOT possibly remains an unjustified person, i.e. still under the just condemnation of death due to sin? Is ‘justifying faith’ a faith that legally justifies a condemned person, or a faith that demonstrates, proves, justifies, manifests, vindicates the believing person to be a justified, regenerated child of God? Is justifying faith the cause of justification or the effect of justification. What says the Scriptures? “The just shall live by faith.” It is NOT ‘by faith the condemned shall be justified and live” – i.e. ‘standard reformed’ view.

3b. Is justifying faith an activity of a justified regenerated child of God or that of a condemned dead child of wrath? If it is an activity of a justified regenerated child of God, then it is his RESPONSE to grace. His response is his work nonetheless. Believing is a righteous work of God performed by His justified living children. To believe is to do the work appointed by God. Only a justified regenerated child of God has the capability to do such work appointed by God. The dead can’t respond nor do the work of believing. Goodwin said, ‘though faith be a difficult work, yet we are to use our endeavors to believe.’
John 6:28-29 “Then said they unto him, what shall we do, that we might work the works of God? Jesus answered and said unto them, this is the work of God, that ye believe on him whom he hath sent.”

Saving faith is a faith that receives and rests on Christ and His righteousness alone for salvation. “Saving faith” is one among many other saving graces that accompany salvation, 1689.11.2 “The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts.” Faith is indeed a fruit of the Spirit – “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, FAITH, meekness, temperance: against such there is no law” Gal 5:22. Nevertheless believing is the act of the believer, not the act of the Spirit. The Holy Spirit does not believe for the believer. Christ Himself describes believing Him is doing the work of God. The gift of faith in the elect as the work of the Spirit of Christ in their hearts and the exercise of that faith in believing Christ from their heart are two very different things. One is the monergistic sovereign work of the Spirit of Christ. The other is the responsive work of the one effectually called to grace and salvation.

Saving faith receives and rests on what is ALREADY true… it receives and rests upon the righteousness of Christ that has already been imputed when an elect was dead and in enmity against God. It is preaching a false gospel asking people to believe in order to make something come true. The gospel is good news of what has happened. Preaching the gospel to reason and persuade and plead with the hearer to believe what is true. And only those whom God has justified, regenerated and adopted and bestowed with gift of the Spirit will believe the gospel, because it is already true of them – i.e. salvation has been bestowed upon them. Saving faith is NOT the instrumental cause to make his justification happen. Double imputation for ALL the elect has taken place at the cross. That double imputation is APPLIED to each elect at effectual calling at God’s appointed and approved time. That justification applied is evidenced, and consciously experienced through faith.

Saving faith is a faith that flows out of the justification already bestowed by free and sovereign grace. It is not an instrumental cause to secure justification. Saving faith is an instrument appointed by to make manifest the justification ALREADY bestowed by His free and sovereign grace. A teacher of Israel should know this very basic gospel truth.

3c. Sola Fide understood as the sole instrument to evidence the justified state of a person is consistent and safeguards the grand and glorious doctrine of salvation by grace alone. To do otherwise is to pervert the grand doctrine. Faith is the effect and evidence of salvation bestowed at effectual calling, not a condition the elect has to meet in order to obtain salvation. Breathing is an effect and evidence of life; it is not a condition to obtain life. Eternal salvation is not conditioned upon believing. Believing is the effect of eternal salvation bestowed by free grace. Seeing it any other way undermines free grace – whether in the Arminian as well as the ‘standard reformed’ circles. They don’t differ!

C. The ‘Standard Reformed’ Folks Distorted the plain Scriptures

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C. Distortion of the Scriptures
Romans 4:16 = Therefore it is of faith that it might be according to grace
• Clearly, faith is not meant to undermine grace, but precisely it safeguards salvation by grace alone
• This is totally distorted by SFL’s insistence that by faith is in the category of works
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1a. Romans 4:16 reads,
“Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all.”

“Therefore it is of faith, that it might be by grace” It is of faith indeed.

Of whose faith is it that it might be by grace? Of whose faith is it that grace is not denied? You would insist that it is by the believer’s faith that it might be by grace. The Scriptures speaks repeatedly of the righteousness that is by faith of - of - of Jesus Christ in contrast to the righteousness by the deeds of the law. Consider these verses (KJV):

Ro 3:22 “Even the righteousness of God which is by faith OF Jesus Christ unto all and upon all them that believe: for there is no difference.”
Gal 2:16 “Knowing that a man is not justified by the works of the law, but by the faith OF Jesus Christ, even we have believed IN Jesus Christ, that we might be justified by the faith OF Christ, and not by the works of the law for by the works of the law shall no flesh be justified.”
Ga1 3:22 “But the scripture hath concluded all under sin, that the promise by faith OF Jesus Christ might be given to them that believe.”
Php 3:9 “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith OF Christ, the righteousness which is OF God by faith.”

The Scriptures bear witness that it must be by the faith OF Jesus Christ that it might be by grace. Any other way would NOT be by grace alone. Justification is by the faith of – of – of Christ alone, and not – not – not by believers' faith in – in – in Christ alone. It is by the faith of Jesus Christ that secured the righteousness of God for the justification of ALL His elect people.

If, as you imagine and insist, faith is the instrument to secure justification, then how can it be by grace alone? It must be grace PLUS man’s act of believing, without which there would be no justification. BUT if faith is an instrument to evidence the justification by the faith/righteousness of Christ freely imputed, then it is by grace indeed.

If legal justification is by the faith of the believer, as you and the ‘standard reformed’ men insist, then how might the promise be sure to ALL THE SEED? I repeat, if justification is conditioned upon the believing activity of the believers, as you imagine and insist, then HOW might the promise of salvation by grace be sure to ALL THE SEED? How about those elect who are IN-capable of being outwardly called by the ministry of the word, who do not receive the gospel call to faith in Jesus Christ? How? Is there a different or another way to justify those who cannot exercise faith if faith is indeed the instrumental cause of one’s justification? Is there an exception clause in the divine scheme of redemption for those mentioned in 1689.10.3? Are there two ways for the elect to be justified, just as the ‘standard reformed’ folks insist that there two ways for the elect to be regenerated?

Clearly whose faith is not meant to undermine grace? Is it the faith of Jesus Christ that secured the righteousness of God for His people, or the believers’ faith in Jesus Christ as the instrumental cause of justification? The ‘standard reformed’ view that see believer's faith as the instrumental cause of justification undermines and repudiates salvation by grace alone.

Believer’s faith safeguards salvation by grace alone only when it is understood as the instrument to evidence the salvation by grace alone. Faith as the instrumental cause to secure justification undermines salvation by grace. It repudiates salvation by grace alone despite all its religious shibboleths. It makes man’s act of believing a determining factor in his salvation despite all its pious disclaimers. It is no use saying that faith is a gift of God. Faith is a saving grace within a child of God. No one is denying that. The point is: that it is insisted that it is the man that must consciously and personally exercise faith to believe in order to obtain justification. This more than undermines salvation by free grace. It denies grace, and exalts man.

‘Faith is not the only EVIDENCE of salvation’ (Dr Peter Masters). Therefore faith is an evidence but not the only evidence of justification, 1689.11.2. Works of faith is also an evidence of justification. Both faith and works are evidences of justification. Their works and faith demonstrate their justified state. They justify evidentially, not and never legally. If faith is considered anything more than an instrument to evidence of salvation, it undermines salvation by grace alone.

Point: You and other ‘standard reformed’ men have distorted the Scriptures and pervert the grace of God.

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Acts 13:39 = by Him everyone who believes is justified from all things from which you could not be justified by the law…
• SFL’s construction of this makes believes present tense, and justified perfect tense
• In fact, dikaiou/tai is present passive… SFL has distorted a simple fact!
• Note the contrast with justified by the law of Moses… clearly in the instrumental sense
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There are two ‘justify’ verbs in the passage – the first is present passive, the second is aorist passive. You have misquoted the Scriptures by confusing the second aorist verb, which speaks of aorist act of legal justification not by the law of Moses but by Christ, with the first present verb, which speaks of the present evidential justification by the faith of all that believe. Acts 13:39 “And by Him all that believe (present, active, participle) are justified (present, passive, indicative) from all things, from which ye could (aorist passive indicative) not be justified (aorist passive infinitive) by the law of Moses.” [Greek study resource at http://www.blueletterbible.org/]. You have ignored and obscured the last verb to which I referred.

The simple point I made still stands as sure as the word of God. The simple fact is that the ‘standard reformed’ notion that believing precedes legal justification is the serious distortion of Scriptures. The elect were justified (aorist passive) legally by Christ at the cross, and this justification was applied (past once-for-all action) to them personally at their effectual calling to eternal life (1689.11.4) thus enabling them to believe. In believing they are justified experientially and evidentially (present passive indicative) by their faith in Christ. That is the simple fact of Scriptures.

You said, “Note the contrast with justified by the law of Moses… clearly in the instrumental sense.” I believe that in making such statement, you meant to contrast the law of Moses as the instrumental cause of their justification with the faith of them that believe as the instrumental cause of their justification. You couldn’t possibly meant that the contrast is between justification ‘by Him’ and justification ‘by the law of Moses.’ That would debunk the 'standard reformed' notion of faith as the instrumental cause of legal justification.

Assuming that that is what you meant, I believe you err on two very serious points:
First, the contrast is clearly between ‘by Him’ and ‘by the law of Moses’ as the instrumental cause of legal justification. The contrast is not between ‘by the faith of believer’ and ‘by the law of Moses.’ This text does not support the idea of believing as the instrumental cause of one’s legal justification. It is a serious error to conveniently substitute ‘by Christ’ with ‘by believer’s faith.’

Their legal justification that could not (aorist) be accomplished by the law of Moses was accomplished (same tense, voice and mood by implication) by Christ. Their legal justification was not by their faith as the instrumental cause. Their legal justification, which could not be by the righteousness of their own obedience to the law of Moses, was by –by – by Christ’s righteousness alone. And this past-once-for-all (aorist) imputation of Christ’s righteousness manifests (present tense) itself in believing. Faith in Christ is an evidence of justification, and it justifies evidentially (1689.11.2). Christ's righteousness alone justified us forensically - imputed at the cross, and applied at effectual calling. This past, completed acts of divine grace manifests and evidences in faith and works.

“Are justified” is a present, passive, indicative construction. This cannot possibly speak of the simple past divine act of justification by the faith of Christ. All that believe are evidentially and experientially justified by their faith. Their faith evidences/certifies/justifies their once-for-all legal justification by Christ. i.e. all that believe (present) have been justified (perfect) by the faith of – of – of Christ. That’s the simple fact I stated.

“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.” Rom 8:3. What the law could not do was not done by believer’s faith in Christ. Note what are being compared! For what the law could not do was not domne by the believer’s faith as the instrumental cause! It was by Christ, and Christ alone.

Second, there is nothing mentioned about the activity of believing as the instrumental cause of justification. ‘All that believe’ is present active participle, indicating that their present state is the effect and evidence of the fact that Christ has justified them. Forensic justification is a once-for-all unrepeatable gracious act of God by the righteousness of Christ. These are believers because they have been justified by – by – by Christ’s faith that secured all the righteousness for the justification of His people.

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Romans 3:27 = Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28 Therefore we conclude that a man is justified by faith apart from the deeds of the law.
• dikaiou/sqai pi,stei must be understood in its instrumental dative sense
• The contrast with the instrument of works again presses the sense of faith as the instrumental cause of justification
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Romans 3:27-28 “Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law.” (KJV)

Where is boasting then? There is plenty of boasting when believer's faith is the instrumental cause of justification. It is useless to protest that faith is a gift of God. [More precisely, faith is actually a grace worked by the Spirit of Christ in the heart of God's children. Faith is an activity of God's children... not those un-justified condemned sinner.] It is STILL the conscious exercise of that grace of faith in believing in Christ that secures your justification. You cooperated! You may be pious and have no reason to boast. Multitudes of others boast in their believing that they exercised to secure their legal justification before God because of this perverse and deceiving teaching of faith as the instrumental cause of legal justification.

You have forgotten the repeated teaching of Scriptures, ‘The just shall live by faith’ – Hak 2:4; Rom 1:17; Gal 3;11, Heb 10:38. It is the just – those imputed with the righteousness of Christ and declared just - that shall live by faith. It is NOT ‘by their faith the condemned (unjustified) shall be justified and live.' Faith is an effect of justification by grace alone through the righteousness of Christ alone.

It is by the law of faith, it is by the principle of faith. Whose faith? “Even the righteousness of God which is by faith OF Jesus Christ unto all and upon all them that believe: for there is no difference” Rom 3:22. Therefore there is no boasting. Any other way, there is plenty of ground for the deceitful and wicked heart to boast. It is ‘the faith of him’, i.e. the faith of Christ Jesus, Eph 3:11-12.

Point: You and other ‘standard reformed’ men have distorted the Scriptures and gives license for men to boast. Their faith is the instrumental cause to secure their justification before God.

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Galatians 2:16 = knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.
• The contrast again with justified by the works of the law makes but by faith in the same category of sense
• Moreover, the conjunction ′ina, translated in order that denotes purpose.
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Please take note of these Scriptures again.
Gal 2:16 "Knowing that a man is not justified by the works of the law, but by the faith OF Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith OF Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."
Gal 3:22 "But the scripture hath concluded all under sin, that the promise by faith OF Jesus Christ might be given to them that believe."
Ro 3:22 "Even the righteousness of God which is by faith OF Jesus Christ unto all and upon all them that believe: for there is no difference:"
Php 3:9 "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith OF Christ, the righteousness which is OF God by faith [i.e. of Christ.]"
Eph 3:11 “According to the eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him.”

The contrast IS between justification by the righteousness that comes from the works of the law and the righteousness that comes from the faith OF Jesus Christ. By His faithfulness, Christ rendered perfect obedience to the demands of the laws. Justification is related to the imputation of righteousness – either from works of the law or from the faith of Christ. It is righteousness by your own obedience or it is righteousness by the obedience of Christ through His faithfulness.

The contrast is not – not – not between justification by the righteousness that comes from the works of the law and justification that comes by the believer’s faith in Christ. This is NOT contrast in the same category of sense. You have made a basic theological blunder here – a tenet of the ‘standard reformed’ theology. The contrast is between justification by the righteousness of man’s own obedience to the law, and justification by the righteousness of Christ’s obedience to the law. This alone is contrast in the same category of sense. This is the most basic, foundational and non-negotiable truth of the gospel of Jesus Christ. May the Lord grant you to see this basic elementary truth!

Justification and righteousness are by the obedience of ONE, not by the obedience of TWO (Rom 5:17-19)! You have no more of a role in your legal justification in Christ than you did in your condemnation in Adam. As one man’s disobedience made you a condemned sinner, so one
Man’s obedience made you righteous! Why will you contradict and corrupt this most glorious truth of God’s legal and forensic work by our two representatives? Will you take the time to read Romans 5:17-19 and realize that there is only ONE active person in the justification of any! Praise be to God for the gift of His Son Jesus Christ to be our representative! He lived for us; He obeyed for us; He died for us; He rose for us; He ever lives for us! Our faith is evidence and consequence of our prior justification by His faith, regeneration by His Spirit and adoption by His Father. Salvation is of the Lord!

God's elect are reconciled to God by Jesus Christ regardless of their reception of the word of reconciliation, but as ambassadors for Christ, I reason, plead and implore them to be reconciled to God nevertheless by believing in the Lord Jesus Christ.

A man who believes in salvation by grace alone once asked, "Have you accepted Adam as your personal sinner?" Have you? Some discerning believers can conclude that whether or not human beings accept Adam's representation, he represents them nevertheless. Their legal condemnation by Adam’s one act of disobedience is as settled as can be regardless of whether they believe and accept that condemnation. That legal condemnation becomes personally applied at birth. The conscious experience of that condemnation begins with their first conscious act of transgression. That condemnation will be publicly vindicated on the day of wrath and revelation of the righteous judgment of God.

“Therefore as by the offence of one judgment came upon all men to condemnation; EVEN SO by the righteousness of one the free gift came upon all men unto justification of life” Romans 5:18. ‘Even so’ declare the Scriptures. Perhaps the ‘standard reformed’ folks can begin to see that Jesus Christ represents those who are in Him, whether or not they accept that representation. His people are justified in Him. Their believing is only giving evidence of the justification that has taken place at the cross, and applied personally at effectual calling. Believing in Christ is giving evidence to the work of salvation that has been secured, and applied. Faith believes what has taken place. It is not to make something happen!

Too many people are too obsessed with their feeble own faith in Christ. Oh yes, they will admit that their faith is a gift of God. Nevertheless, they speak of their act of believing as the determining factor in their salvation, i.e. when they believe, they are declared righteous and not guilty; when they believe, they are given life; when they believe, they are adopted as sons, etc. These are ignorant of the faith of – of – of Jesus Christ. They consistently read the passages of Scriptures which say ‘the faith of Christ’ as their own ‘faith in Christ,’ see Romans 3:22, Gal 2:16; 3:22, and Phil 3:9. They want to make the faith of Christ as their faith in Christ. “The heart is deceitful above all things, and desperately wicked: who can know it?” They who do so are enemies of Christ – they usurp what belongs to Christ. Their language is no different than that of Arminians, who make God’s salvation by free grace conditional on the instrumental means of their own faith!
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Final Thoughts
1. SFL’s position is not necessarily damning (or heretical)
• Saving faith is not placed upon one’s order of salvation… SFL’s statements still reveal belief in the grace of God
• There can still be true saving faith amidst much error that is espoused
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1a. Saving faith is placed snugly upon one’s order of salvation as the evidence of salvation. Saving faith is a grace of salvation bestowed by free grace, a manifestation of the salvation ALREADY bestowed. ‘Standard reformed’ folks put faith as the instrument cause to obtain salvation! ‘Standard reformed’ statement betrays a muddled and inconsistent belief in the grace of God, if not actually repudiates salvation by the free grace of God.

Effectual call unto life (grace and salvation by Jesus Christ) includes:
- Justification: condemned is declared righteous
- Regeneration: dead is given eternal life
- Adoption: received as sons, and given gifts
Gospel call is blessed for further sanctification
- Conversion (Repentance and FAITH) through the ministry of the word.

Please open your eyes wide and observe now that faith is placed firmly and squarely upon one’s order of salvation by grace, not by man’s response to obtain salvation. It is faith that justifies a believer evidentially and experientially.

1b. I do believe your words apply most appropriately to those who hold to the ‘standard reformed’ position. Thank you for articulating that on my behalf. Saving faith can indeed be found among muddled headed and inconsistent ‘standard reformed’ folks because faith is evidence of salvation bestowed by free grace, and NOT as a condition or prerequisite in order to obtain salvation as the ‘standard reformed’ folks, as well as the Arminians, insist and espouse. Salvation is indeed grace alone because it is not conditioned upon theological soundness, upon certain kind and quality of faith. Only prior justification by grace can produce a faith that would want to receive Christ’s righteousness and rest in Him for salvation. It is justification alone that produces justifying faith. Salvation alone produces saving faith. It is only those to whom God have given salvation can exercise faith and understand spiritual things. It is the high calling of pastors and teachers to assist them to GROW in the grace and knowledge of their Lord and Saviour Jesus Christ. But alas, many leave their sheep in the state of muddle-headedness and inconsistencies and confusion.

Thank you for entertaining the possible salvation of Goodwin, Hoornbeck, Ames, Macovius, Witsius, Hervey, Toplady, Traill, and Crisp among the Reformed churches, and Gill, Brine, Richardson, Kiffin, Hussey, Davis, Skepp, and Maurice among the Baptists! Thank you for not calling all these men heretics and raising a furor to expunge them from their positions in the historical development of your theology!

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2. SFL’s position is seriously damaging
• It damages the right presentation of the gospel… no serious call for faith as the saving response to the gospel
• It damages the dynamics of biblical assurance of salvation… Spirit’s testimony; promises; faith and fruit
• It damages the side of human responsibility in its unbalanced emphasis on divine sovereignty.
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I am sorry to say that you are seeing phantoms of your own futile imagination. A scholar of your stature and renown should refrain from doing such silly things!! You have discredited yourself entirely. You speak from preconceived ideas, and not based on what I have written in black and white.

2a. Have you not read? Did you base your conclusion on hearsay? I said these:
“Preaching of the gospel, the ministry of the word is very important and most necessary, Act 6:4. The Great Commission puts the church generally, and the ministers of the gospel particularly, under divine obligation and necessity to preach the gospel to all creatures.” Even believers need to hear the gospel, Rom 1:7,15. The gospel is to be preached to all sinners without distinction. All who hear are to be commanded and reasoned and pleaded with to repent and believe in the Lord Jesus Christ. All who believe, as the Scriptures declare, HAVE eternal life – i.e., their faith in Christ evidences that they have been given eternal life.” Page 127. Did you read?

And this: “The Apostolic charge to the pastors and teachers of the NT churches is: “I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.” Do the work of an evangelist, fulfill your ministry!” Page 128.

Did you read? Or are you too lofty and scholarly to read a simple book by a minister of the gospel? Beware of presumption and making false accusation.

2b. Have you not read? Did you base your conclusion on hearsay?
“Faith in Christ or resting in Christ is absolutely necessary for the believer’s on going spiritual well being and usefulness. The Lord says, “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” John 15:5. Often true believers live in such a way that they do not abide in Christ. Such often suffer severe consequences here in this life, though by grace, they have been delivered from eternal condemnation of hell and are kept in the state of grace… Abiding in Christ is a spiritual activity, and only one with spiritual life can perform this spiritual activity. It is just as true that such people, for all sorts of reasons, often fail to abide in Christ, and live wasted lives, and suffer the just consequences in this life. The prodigal son failed to abide with the father and justly suffered the terrible temporal consequences.” Page 110-111.

And this: “Your faith in the blessed Lord Jesus Christ, even if it is little like a mustard seed, is the sure evidence of the perfect and immutable act of God in justifying you. The least faith in the blessed Lord Jesus Christ is proof of a justified state because faith is a product of justification. Oh what comfort! What assurance of salvation! O what grace to humble us to the dust that our acceptance with God is whole by His pure grace and mercy, and not because of our faith! It is indeed that the just shall live by faith – the justified ones shall believe. Truth is the fertile ground upon which true assurance thrives. I hope you are convinced that it does matter, and give attention to consider this subject carefully, to the honour and glory of God.” Page 148.

And again: “Faith is not merely the sole instrument to evidence the justified state of the person by free grace. Faith is also the only means for an elect to enter into a conscious experience and enjoyment of the benefits of salvation, even ‘those benefits which in this life accompany or flow from justification, adoption and sanctification. They include “assurance of God’s love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance therein to the end” (SC Q.36). By faith in Christ the Saviour, a justified man experiences the blessedness of all sins forgiven at justification; he experiences the blessedness of the righteousness of Christ imputed at effectual call. These blessings are accounted to him by God’s free grace. By faith in Jesus Christ, a regenerated elect of God ‘really and personally’ enters into the enjoyment and experience the ‘liberties and privileges’ as adopted children of God. This is what Gen 15:6 speaks of concerning Abram. Abram was already a justified man in Gen 12-14.” Pages 161-2.

Did you read? Or are you too lofty and scholarly to read a simple book by a minister of the gospel? Beware of presumption and making false accusation.

2c. Have you not read? Did you base your conclusion on hearsay?
“Repentance towards God and faith in Jesus Christ is central in the gospel preaching. It is conspicuous in the ministry of the Lord Jesus Christ. His ministry began with these words, “Repent, for the kingdom of heaven is at hand.” The Great Commission He delivered to the apostles declares the same truth, “Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned,” Mk 16:15-16. The apostles who were trained by the Lord did the same thing in their ministry. On the day of Pentecost, apostle Peter preached, “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 unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” Acts 2:38-39.

Preaching repentance towards God and faith in Jesus Christ is central to their preaching of the gospel. The faithful ministers of Christ have continued the apostolic tradition in every generation. So, there is no question about the necessity of preaching the gospel, and preaching repentance and faith. There is also no question about the necessity of repentance and faith. Sinners everywhere are commanded to repent and to believe – “And the times of this ignorance God winked at; but now commandeth all men every where to repent,” Acts 17:30. The ultimatum is, “He who does not believe will be condemned” Mark 16:16. Page 109. Beware of presumption and making false accusation.

----------
3. SFL’s attitude needs humble correction
• In presuming to know more the meaning of the 1689 than the framers themselves
• In sweeping allegation that this is the position of “the faithful remnant” without the slightest evidence
• In using such a harsh language against the ordo salutis that God has used much in history, and in the present
• In creating division among the saints for such an obscure doctrine
----------

a. I do attempt to know consistently what the framers have expressed in black and white plain English. If you think I have misrepresented the framers, you have the simple task of proving your accusation. I humbly advise that you don’t presume to correct when you have not even began to prove the truth of your assumption. That is unacceptable arrogance.

b. The signers of the 1644 and 1689 BCoF, and all those who hold to the original intent of those points are the faithful remnant in the vast landscape of Christendom. Many who profess to hold to the 1689 BCoF treat it as a historical relic for ornamental purpose only.

c. This is your feeling. You are entitled to it. When you can’t refute the ordo salutis summarized in the 1689, you don’t have to resort to emotionalism. In what way is the ordo salutis of the ‘standard reformed’ theology differ from the ordo salutis of the Arminian? It is presumption and arrogance to claim that God has worked to save His people because of the ordo salutis of the ‘standard reformed’ theology. The Lord God saves sovereignly without giving the slightest consideration to any body’s ordo salutis. It is in spite of it. God works sovereignly in spite of much muddle-headedness.

d. Who is creating division? You are not even acquainted with fact. You did not even have a word with me and you leveled all these shameless and arrogant accusations against me. What has happened to your RB churchmanship?

Such an obscure doctrine! For such an obscure doctrine the ‘standard reformed’ folks have severed fellowship against Sungai Dua Church and her pastor!
The standard reformed’ brethren certainly disagree with you that it is such an obscure doctrine! They had officially declared that the doctrines involved are “fundamental and serious and the issues cannot be brushed aside and pretend that it does not exist.” You have just contradicted your fellow ‘standard reformed’ folks. You see clearly for yourself that ‘standard reformed’ men can’t agree among themselves because they actually have different ‘standard’!

You contradicted yourself too - you deemed the obscure doctrine important enough for you to devote several hours at a public forum in a RB combined church camp to urgently and passionately establish your ‘obscure’ doctrine of justification by the believer’s faith as the instrumental cause of his legal justification before God. If the believer’s faith in Christ justifies him EVIDENTIALLY is just such an obscure doctrine, what explains for the haughty and patronizing spirit of the email that you have written? Your whole email indicated that it is an issue that is pretty serious and damning, does it not? [‘Deviation from the faith’ must be more than ‘obscure doctrine’]

There is nothing obscure (or unimportant) about the grace of God in Christ Jesus. Salvation by grace alone through Christ alone is about as important as it gets.

Faith as the instrument to cause/secure justification repudiates salvation by grace.

Faith as the instrument to evidence the justification by free grace alone manifests and magnifies salvation by free grace alone

You can talk all you want about sola fide, but it has no Scriptural basis, for sola fide is the faith of devils. Martin Luther, between baptizing infants for regeneration and putting the body, blood, soul, and divinity of Jesus Christ into his communion wafer, originated this sacramental expression.

My soteriology is consistent from one end to the other – salvation is by grace alone through Christ alone. And it is sure to all the seed, including infants, idiots, or others God may call to eternal life that cannot be touched or influenced by the preached word.

I maintain that the believer's faith is a consequence of justification and regeneration, which means it is the new man that believes. But you are making faith the condition, instrument, or means of justification and regeneration, which requires the old man of the flesh to believe in order to be saved. Or where do you stand?

Take note that this response to your Assessment is for public reading too.
Thank you for you interest in the striving for the truth of the gospel of Christ.

By grace alone,

Lau Sing Foo
Pastor of Sungai Dua Church.
July 2005.

How does God justify the ungodly?
God ALONE justifies the ungodly forensically,
Accepting a condemned dead child of wrath
As righteous in His sight,
By the imputation of Christ’s righteousness ALONE.

How does faith in Christ justify a believer?
Faith in Christ justifies the believer ONLY evidentially,
i.e. it demonstrates and evidences that
He is a justified living child of God by free grace ALONE.

XIII A Critique By Noel Espinosa

2008-01-25T00:34:00.000-08:00

“ASSESSMENT of the Position
of
Pastor Sing Foo Lau
on
Justification by Faith”
by
Pastor Noel A. Espinosa

(The Principal of
Grace Ministerial Academy,
Manila, Philippines)
======================

Here is the 'courteous' email that accompanied the Assessment :

From: Noel Espinosa
Date: Fri, 17 Jun 2005 02:13:55 -0700 (PDT)
To: singlau@myjaring.net
Subject: thanks and plea

Dear Brother Sing F. Lau,

I would like to thank you for your kind and thoughtful gift of your book. Also your assurance of prayer during my recent ministry in Malaysia is truly appreciated.

But it is with sadness that I was to learn of your deviation from the faith. What compounds the matter is the way you have been defending your case through the 1689 Baptist Confession of Faith. I am sorry to say, brother, that your employment of that Confession is totally wrong and unjustified. Are you an expert in the history of that Confession? You seem to totally ignore those who have expounded the 1689 with so much more scholarship. Do you really think that you have seen in the 1689 something that many more in different generations have seen differently?

Or let me put it to you this way. Do you think you know better than those very men who have been instrumental in the creation of the 1689 Confession? There were some thirty seven signatories of the Confession. Do you really speak their mind?

Unfortunately, brother, that is not the case. Those men have left records that clearly addressed the issue that you have promoted in your fellowship of churches. And the original framers of the Confession clearly were not in your position.

I am enclosing the outline of my lecture to the leaders and interested parties in the last Camp. Very clearly, men like Benjamin Keach (considered as the most eminent theologian of that group) held the position that faith is the instrumental cause of justification. This clearly shows that it is very unbecoming of you to use the 1689 to promote a view that the original framers repudiated.

I am pleading with you to set the matters straight. Please go back to the straight paths of theology. Your position is unbiblical, and clearly not held by historical evangelicalism.

But if you will continue to hold to your position, I am urging you to express your repentance in using the 1689 Confession for your defense. To continue doing so after I have shown that its framers are of a different persuasion, that will clearly be spitting upon their graves.

Brother, disown your unbiblical view. But if you cannot, then disown the 1689 Baptist Confession of
Faith. It is definitely not on your side. You only stand by yourself, and by your revered website. But you are neither on the side of the Bible, nor of the Confession of Faith.

I plead with you to return the Confession where it belongs.

In the Lord's mercy,

Pastor Noel Espinosa
=======

ASSESSMENT of the Position of Pastor Sing Foo Lau
on Justification by Faith
By
Pastor Noel A. Espinosa

Preliminary
His Position Summarized
Effectual call unto life (definitive sanctification)
• Justification: condemned is declared righteous
• Regeneration: dead is given eternal life
• Adoption: received as sons, and given gifts
Gospel call is blessed for further sanctification
• Conversion through the ministry of the word
• Faith with works evidences justified state
• Working out salvation with fear & trembling
• Perseverance: God perseveres to preserve the elect in the state of grace
Glorification – based on God’s perseverance alone
SFL Conclusion: The Bible position has always been: justification (legal) is neither by faith nor by works. It is by free grace alone through the blood of Christ alone. This free grace justification is evidenced and experienced by faith accompanied with works of faith.

My General Comments
1. It attempts to radiate strong belief in the sovereign grace of God
2. It changes the ordo salutis on very crucial issues
(a) It is a deviation from the 1689 Confession of Faith
(b) It is a departure from historic Reformed theology
(c) It is a distortion of the Scriptures

Deviation from the 1689 Confession of Faith
Note: SFL asserts that his position is that which is espoused in the 1689 Confession
“The view summarized in the 1689 CoF above has been held by the faithful remnant throughout the church history.”
Problem: Why should his reading of the 1689 be more accurate than that of the dominant number of its advocates?
1. The framers of the 1689 Confession did not advocate his ordo salutis
Note: The most eminent theologian among the signatories of the 1689 was Benjamin Keach
• He wrote the treatise: Actual Justification Rightly Stated…The Introduction: Proving, There is no Actual Justification, or Actual Union with Christ before Faith
Whether believers were not actually reconciled to God, actually justified and adopted when Christ died? The answer was: That the reconciliation, Justification, and Adoption of Believers are infallibly
secured by the gracious purpose of God, and merits of Jesus Christ; yet none can be said to be actually reconciled, justified and adopted, until they are really implanted into Jesus Christ by faith.
• Another treatise: The Marrow of True Justification
Point: The framers believed in justification by faith – taking faith as instrumental cause

2. The 1689 Confession deliberately copied the Westminster Confession in many parts, including justification
Note: It is evident that the Westminster divines upheld the justification by faith ordo salutis
• The independents, John Owen and Thomas Goodwin, were of this conviction
• John Owen, The Doctrine of Justification: “Whereas, therefore, the righteousness wherewith we are justified is the gift of God, which is tendered unto us in the promise of the gospel; the use and office of faith being to receive, apprehend, or lay hold of and appropriate, this righteousness, I know not how it can be better expressed than by an instrument… If we are justified through the imputation of the righteousness of Christ, which faith alone apprehends and receives, it will not be denied but that it is rightly enough placed as the instrumental cause of our justification.”
Point: The 1689 confession was intended to be of the same conviction as the Confession of Reformed theology
For the most part without any variation of the terms, we did in like manner conclude it best to follow their example in making use of the very same words with them both, in these articles wherein our faith and doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental

Departure from Historic Reformed Theology
1. Justification and Adoption are not subsumed under Effectual Calling in Reformed Theology
• Effectual calling is by His Word and Spirit… enlightening their minds spiritually and savingly to understand the things of God (i.e. to believe)
• The one called is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it
Point: The immediate effect of effectual calling is saving belief in the gospel

2. Justification is objective and legal, not subjective or experiential
Note: SFL forces new meanings on justification just to accommodate his order.
He distinguishes between the legal (effectual call), and the experiential (evidenced by faith and works)

• The great divide between the Reformation and Roman Catholicism is on the former’s emphasis on forensic meaning
Point: The Confession teaches that God freely justifies those whom he effectually calls [not that he effectually calls those he freely justifies], by imputing Christ’s active and passive obedience for their whole and sole righteousness by faith… so the justification referred to here is by faith
3. Justifying faith is itself the gift of God’s grace
Note: SFL aligns faith with work so as to make it appear that sola fide undermines God’s grace
Point: The Confession teaches that the faith of the elect is the work of the Spirit of Christ in their hearts

Distortion of the Scriptures
Romans 4:16 = Therefore it is of faith that it might be according to grace
• Clearly, faith is not meant to undermine grace, but precisely it safeguards salvation by grace alone
• This is totally distorted by SFL’s insistence that by faith is in the category of works

Acts 13:39 = by Him everyone who believes is justified from all things from which you could not be justified by the law…
• SFL’s construction of this makes believes present tense, and justified perfect tense
• In fact, dikaiou/tai is present passive… SFL has distorted a simple fact!
• Note the contrast with justified by the law of Moses… clearly in the instrumental sense

Romans 3:27 = Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28 Therefore we conclude that a man is justified by faith apart from the deeds of the law.
• dikaiou/sqai pi,stei must be understood in its instrumental dative sense
• The contrast with the instrument of works again presses the sense of faith as the instrumental cause of justification

Galatians 2:16 = knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.
• The contrast again with justified by the works of the law makes but by faith in the same category of sense
• Moreover, the conjunction ′ina, translated in order that denotes purpose

Final Thoughts
1. SFL’s position is not necessarily damning (or heretical)
• Saving faith is not placed upon one’s order of salvation… SFL’s statements still reveal belief in the grace of God
• There can still be true saving faith amidst much error that is espoused

2. SFL’s position is seriously damaging
• It damages the right presentation of the gospel… no serious call for faith as the saving response to the gospel
• It damages the dynamics of biblical assurance of salvation… Spirit’s testimony; promises; faith and fruit
• It damages the side of human responsibility in its unbalanced emphasis on divine sovereignty

3. SFL’s attitude needs humble correction
• In presuming to know more the meaning of the 1689 than the framers themselves
• In sweeping allegation that this is the position of “the faithful remnant” without the slightest evidence
• In using such a harsh language against the ordo salutis that God has used much in history, and in the present
• In creating division among the saints for such an obscure doctrine

CONCLUSION: To Him who is able to keep you from stumbling… To God our Savior… Be glory and majesty

[Pastor Noel Espinosa gave an eloquent and passionate defense of the ‘standard reformed’ view that the believer’s faith is the instrumental cause of his justification at a public forum during the 2005 Reformed Baptist Combined Church Camp in Port Dickson.]

Read the response here:

XII. Chapters 10-14 & 20 of the 1689 LBCoF

2008-01-24T21:32:00.001-08:00

XII. Chapters 10-14 & 20 of the 1689 LBCoF

Chapter 10 - Of Effectual Calling

1. Those whom God hath predestined unto life, He is pleased in His appointed and accepted time, effectually to call,(1) by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ;(2) enlightening their minds spiritually and savingly to understand the things of God;(3) taking away their heart of stone, and giving unto them a heart of flesh:(4) renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ;(5) yet so as they come most freely, being made willing by His grace.(6) (1) Ro 8:30; 11:7; Eph 1:10-11, 2Th 2:13-14. (2) Eph 2:1-6. (3) Ac 26:18; Eph 1:17-18. (4) Eze 36:26. (5) Dt 30:6; Eze 36:27; Eph 1:19. (6) Ps 110:3; SS 1:4.

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature,(7) being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit;(8) he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.(9) (7) 2Ti 1:9; Eph 2:8. (8) 1Co 2:14; Eph 2:5; Jn 5:25. (9) Eph 1:19-20.

3. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit;(10) who worketh when, and where, and how He pleaseth;(11) so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word. (10) Jn 3:3,5-6. (11) Jn 3:8.

4. Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit,(12) yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved:(13) much less can men that receive not the Christian religion be saved, be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.(14) (12) Mt 22:14; 13:20-21; Heb 6:4-5. (13) Jn 6:44-45,65; 1Jn 2:24-25. (14) Ac 4:12; Jn 4:22; 17:3.

Chapter 11 - Of Justification

1. Those whom God effectually calleth, He also freely justifieth,(1) not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous;(2) not for anything wrought in them, or done by them, but for Christ's sake alone;(3) not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in His death for their whole and sole righteousness,(4) they receiving and resting on Him and His righteousness by faith, which faith they have not of themselves; it is the gift of God.(5) (1) Ro 3:24; 8:30. (2) Ro 4:5-8; Eph 1:7. (3) 1Co 1:30-31; Ro 5:17-19. (4) Php 3:8-9; Eph 2:8-10. (5) Jn 1:12; Ro 5:17.

2. Faith thus receiving and resting on Christ and His righteousness, is the alone instrument of justification;(6) yet it is not alone in the person justified, but ever accompanied with all other saving graces, and is no dead faith, but worketh by love.(7) (6) Ro 3:28. (7) Gal 5:6; Jas 2:17,22,26.

3. Christ, by His obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of Himself in the blood of His cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God's justice in their behalf(8); yet inasmuch as He was given by the Father for them, and His obedience and satisfaction accepted in their stead, and both freely, not for anything in them,(9) their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.(10) (8) Heb 10:14; 1Pe 1:18-19; Isa 53:5-6. (9) Ro 8:32; 2Co 5:21. (10) Ro 3:26; Eph 1:6-7; 2:7.

4. God did from all eternity decree to justify all the elect,(11) and Christ did in the fullness of time die for their sins, and rise again for their justification;(12) nevertheless, they are not justified personally, until the Holy Spirit doth in time due actually apply Christ unto them.(13) (11) Gal 3:8; 1Pe 1:2; 1Ti 2:6. (12) Ro 4:25. (13) Col 1:21-22; Tit 3:4-7.

5. God doth continue to forgive the sins of those that are justified,(14) and although they can never fall from the state of justification,(15) yet they may, by their sins, fall under God's fatherly displeasure;(16) and in that condition they have not usually the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.(17) (14) Mt 6:12; 1Jn 1:7,9. (15) Jn 10:28. (16) Ps 89:31-33. (17) Ps 32:5; Ps 51:1-19; Mt 26:75.

6. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament. (18) (18) Gal 3:9; Ro 4:22-24.

Chapter 12 - Of Adoption

1. All those that are justified, God vouchsafed, in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption,(1) by which they are taken into the number, and enjoy the liberties and privileges of children of God,(2) have His name put on them,(3) receive the spirit of adoption,(4) have access to the throne of grace with boldness, are enabled to cry Abba, Father,(5) are pitied,(6) protected,(7) provided for,(8) and chastened by Him as by a Father,(9) yet never cast off,(10) but sealed to the day of redemption,(11) and inherit the promises as heirs of everlasting salvation.(12) (1) Eph 1:5; Gal 4:4-5. (2) Jn 1:12; Ro 8:17. (3) 2Co 6:18; Rev 3:12. (4) Ro 8:15. (5) Gal 4:6; Eph 2:18. (6) Ps 103:13. (7) Pr 14:26. (8) 1Pe 5:7. (9) Heb 12:6. (10) Isa 54:8-9; La 3:31. (11) Eph 4:30. (12) Heb 1:14; 6:12.

Chapter 13 - Of Sanctification

1. They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also further sanctified, really and personally(1) through the same virtue, by His Word and Spirit dwelling in them;(2) the dominion of the whole body of sin is destroyed,(3) and the several lusts thereof are more and more weakened and mortified,(4) and they more and more quickened and strengthened in all saving graces,(5) to the practice of all true holiness, without which no man shall see the Lord.(6) (1) Ac 20:32; Ro 6:5-6. (2) Jn 17:17; Eph 3:16-19; 1Th 5:21-23. (3) Ro 6:14. (4) Gal 5:24. (5) Col 1:11. (6) 2Co 7:1; Heb 12:14.

2. This sanctification is throughout the whole man,(7) yet imperfect in this life; there abideth still some remnants of corruption in every part,(8) when ariseth a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.(9) (7) 1Th 5:23. (8) Ro 7:18,23. (9) Gal 5:17; 1Pe 2:11.

3. In which war, although the remaining corruption for a time may much prevail,(10) yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome;(11) and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed to them.(12) (10) Ro 7:23. (11) Ro 6:14. (12) Eph 4:15-16; 2Co 3:18; 7:1.

Chapter 14 - Of Saving Faith

1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts,(1) and is ordinarily wrought by the ministry of the Word;(2) by which also, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened.(3) (1) 2Co 4:13; Eph 2:8. (2) Ro 10:14,17. (3) Lk 17:5; 1Pe 2:2; Ac 20:32.

2. By this faith a Christian believeth to be true whatsoever is revealed in the Word for the authority of God Himself,(4) and also apprehendeth an excellency therein above all other writings and all things in the world,(5) as it bears forth the glory of God in His attributes, the excellency of Christ in His nature and offices, and the power and fullness of the Holy Spirit in His workings and operations: and so is enabled to cast his soul upon the truth thus believed;(6) and also acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands,(7) trembling at the threatenings,(8) and embracing the promises of God for this life and that which is to come;(9) but the principal acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon Him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.(10) (4) Ac 24:14. (5) Ps 19:7-10; 119:72. (6) 2Ti 1:12. (7) Jn 15:14. (8) Isa 66:2. (9) Heb 11:13. (10) Jn 1:12; Ac 16:31; Gal 2:20; Ac 15:11.

3. This faith, although it be different in degrees, and may be weak or strong,(11) yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers;(12) and therefore, though it may be many times assailed and weakened, yet it gets the victory,(13) growing up in many to the attainment of a full assurance through Christ,(14) who is both the author and finisher of our faith.(15) (11) Heb 5:13-14; Mt 6:30; Ro 4:19-20. (12) 2Pe 1:1. (13) Eph 6:16; 1Jn 5:4-5. (14) Heb 6:11-12; Col 2:2. (15) Heb 12:2.

Chapter 20 - Of the Gospel, and of the Extent of the Grace Thereof

1. The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance;(1) in this promise the gospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of sinners.(2) (1) Ge 3:15. (2) Rev 13:8.

2. This promise of Christ, and salvation by Him, is revealed only by the Word of God;(3) neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by Him, so much as in a general or obscure way;(4) much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.(5)
(3) Ro 1:17. (4) Ro 10:14-15,17. (5) Pr 29:18; Isa 25:7; 60:2-3.

3. The revelation of the gospel unto sinners, made in divers times and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God;(6) not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make, or can do so;(7) and therefore in all ages, the preaching of the gospel has been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God. (6) Ps 147:20; Ac 16:7. (7) Ro 1:18-32.

4. Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life;(8) without which no other means will effect their conversion unto God.(9) (8) Ps 110:3; 1Co 2:14; Eph 1:19-20. (9) Jn 6:44; 2Co. 4:4,6.

---------------------

XI. Scriptures and the ‘Standard Reformed’ View Compared

2008-01-24T21:29:00.000-08:00

XI. Conclusion: Scriptures and the ‘Standard Reformed’ View Compared

We are all familiar with geometric figures known as square and rhombus. They have one common feature – both are plane geometric figures having four equal sides. Squares have all the four equal sides at right angles. Rhombuses have the four equal sides at oblique angles. The ‘standard reformed view uses all the same terminology of the Scriptures, like the four equal sides of squares and rhombuses – but the two views are as different as rhombuses from squares. Sometimes a rhombus can look so similar to a square that to the untrained eyes they appear exactly the same. But a simple plumb line will reveal that it is not a square. Other times, the difference is so obvious that even a very poor-sighted man can notice. Please take note that I have no desire to misrepresent the ‘standard reformed’ view espoused and defended by some people. If you see anything inaccurate, I would appreciate to be informed. I need to point out that not all the ‘reformed’ people believe exactly like the ‘standard reformed’ folk of the Reformed Baptist Fraternal.

A Square, Plumb Line and Some Rhombuses

When square-like rhombuses are mistaken or claimed as squares the results are glaring inconsistencies and amusing contradictions. Below are various types of rhombuses compared with what I see as squares. May our Lord grant us wisdom to rightly divide the word of truth, and distinguish the rhombuses from the square. Please compare the two schemes and examine whether the ‘standard reformed’ view has any resemblance to the biblical view summarized in the 1689 LBCoF. Note carefully that in the biblical order, it is God’s sovereign and free grace in the effectual call unto life that puts the application of salvation put into motion – this is free grace, pure and undefiled. In the ‘standard reformed’ view, it is men’s obedience to preach to gospel that puts the application of salvation into motion – this is grace, mixed and contaminated.

A Simple Comparison of the Two Different Views

1689 CoF Order of Salvation
Effectual call unto life: definitive sanctification
- Justification: condemned is declared righteous
- Regeneration: dead is given eternal life
- Adoption: received as sons, and given gifts
Gospel call is blessed for further sanctification
- Faith/Repentance through the ministry of the word
- Faith evidences justified state
- God works in them to will and to do His good pleasure
- Perseverance: God perseveres to preserve the elect in the state of grace
Glorification - based on God’s perseverance to preserve alone

‘Standard Reformed’ Order of Salvation
General call - in the free offer of salvation
Effectual call - general call made effectual
Regeneration - receives spiritual gift to believe
Conversion – response of faith to the gospel
‘Born again’ – believes to receive eternal life
Justification – believes to be declared righteous
Adoption – believes to be received as son
Sanctification – progressively more holy
Perseverance – the believer persevering in a life of faith and holiness
Glorification - based on the elect’s perseverance

Before the application of salvation, an elect, just as the non-elect, is under just condemnation, is spiritually dead, and is a child of wrath, i.e. a condemned, dead child of wrath. By the effectual calling to life, an elect is justified, regenerated and adopted, thus effectually transformed into a justified living child of God. And spiritual gifts are bestowed upon the adopted children of God, not the children of wrath. The adopted sons alone are capable of exercising the gifts bestowed for further sanctification. Only the adopted alone are capable of receiving spiritual things. All their spiritual activities are responses to the salvation already bestowed by pure grace. It is only to such adopted sons that the gospel is good news – news of what God has actually done to them by free grace. Only such have good news to believe – the good news preached and heard is true of them! This is vastly different from the ‘order’ of the ‘standard reformed’ position espoused and defended by the Reformed Baptist Fraternal.

The first act of God in applying the salvation secured by Christ upon His individual elect in His appointed and accepted time is to justify him, i.e. to remove that just condemnation of death and declare him righteous. The ‘standard reformed’ people would be familiar with this simple definition: ‘Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepts us as righteous in His sight, only for the righteousness of Christ imputed to us, and received by faith alone.’

The clause ‘received by faith alone’ has been variously understood. The ‘standard reformed’ folks have commonly understood this to mean that justification as an act of God’s free grace, is conditioned upon the faith of the condemned, i.e. no faith, no justification. They understood faith as the necessary prerequisite for God’s free grace to justify, i.e. God’s free grace to justify is dependent upon man’s act to believe. The ‘standard reformed’ folks may wish to ask, “Is God’s grace to justify the elect still free?” How ‘free’ is God’s free grace to justify the condemned, dead child of wrath if justification is conditioned upon the faith of an elect in such a state?

Does ‘faith is not alone in the person justified’ inform us what the clear minded authors of the Confession intended by ‘received by faith alone’? Does it not mean that faith is an effect of justification by God’s free grace, and that the blessings of the justification by God’s free grace are known and experienced by that faith alone? In God’s purpose, it is, “faith is accounted to him for righteousness,” i.e. the blessedness of the justification by grace is known and experienced by faith alone, “received by faith alone.” Justification is by God’s free grace. Knowing and experiencing the blessings of that justification is by faith alone.

Here is a simple illustration: A billion dollars have been credited (imputed) into the bankrupt’s account by the towkay’s free grace, not by the bankrupt’s faith. Justification is by grace, and not by faith. The towkay also magically gave (imparted) the gift of saving graces, including faith, into the bankrupt. Faith is not alone in the person justified. That wealth credited by free grace can only be known and experienced by faith, i.e. by the bankrupt’s believing the good news of what the towkay has done by his free grace, and his going to the bank merely discovered the wealth that has been credited into in his account by free grace. Justification is by free grace, and received by faith alone. It wasn’t his going to the bank that caused the towkay to credit the $1b into his account. Believing the news and going to the bank to make use of that money’ is the towkay’s appointed means for the bankrupt to know and receive the blessing of that free grace transaction.

Justification is received by faith alone is AN EFFECT of justification by free grace alone. They are two distinct and separate events. Justification by God’s free grace alone is a separate and distinct event from the justification received by faith alone, i.e. our objective justification by God’s free grace when we were dead in sin ungodly, and were enemies is a separate and distinct event in time from our subjective knowing and experiencing the blessings of our justification by God’s free grace when we believe. “Faith is accounted to him for righteousness.”

Does “received by faith alone” declare that the bestowal of justification by free grace is dependent or conditioned upon its reception by faith? Or does ‘received by faith alone’ declare that faith is the means to evidence and experience the justification that has taken place by free grace, i.e. prior to faith? Faith believes what has happened, not believing in order to make something happen. Doesn’t ‘received by faith alone’ mean that it is by faith alone, as the divinely appointed means through which the blessedness of justification is experienced through faith alone? Does not the clause “received by faith alone” require that justification has taken place, that justification has been bestowed, and what has been bestowed can be received faith alone? Does not ‘faith is not alone in the person justified’ informs us what the clear minded authors of the Confession intended by the words ‘received by faith alone’? They plainly declared that faith is one of the effects of justification; and this faith is the means to enter into the blessings of the justification. Justification is by free grace. The means to know and experience the blessedness of justification by free grace is also by free grace since ‘faith is accounted for righteousness.’ However, ‘faith is the means to secure our justification’ is the mantra of the ‘standard reformed’ folks.

Which Order is in Conformity to the Holy Scriptures?

It has been impudently suggested that it is because of pride and anger that I have rejected the ‘standard reformed’ view of the order of salvation espoused and defended by the Reformed Baptist Fraternal. This is unfortunate. The simple truth is that there are irreconcilable contradictions and inconsistencies between the ‘standard reformed’ view and the Scriptures view on the order of salvation. Let each man with a sound mind (2Tim 1:7) judge for himself whether the ‘standard reformed’ view conforms to The One True Standard.
Scriptures: “The just shall live by faith” (Rom 1:17) is a declaration that it is the justified ones who shall live by faith, i.e. believe in Christ. Justification precedes faith.
S Reformed: “The just shall live by faith” is an offer that by faith in Christ the condemned ones shall be justified and given spiritual life to live. Faith precedes justification.

Scriptures: “God justifies the ungodly” (Rom 4:5). God justifies His elect while they are in a state of ungodliness, i.e. while they are condemned dead children of wrath, while they have no ability to believe.
S Reformed: “God justifies the believing.” God justifies His elect when they believe. The elect while still under the condemnation of death, can believe in order to receive life and be justified.

Scriptures: Faith justifies the believing ones, i.e. faith is the instrument that declares and vindicates the justified state of believers. An instrument shows or indicates or manifests something.
S Reformed: Faith justifies the condemned ones, i.e. faith is the instrument that secures the justification for those under condemnation. An instrument secures, obtains or gets something.

Scriptures: “We were justified/reconciled to God when we were enemies”
S Reformed: We were justified/reconciled to God when we believe.

Scriptures: “Justified freely by His grace” (Rom 3:24) means God justified us freely, i.e. without us meeting any condition. We were utterly incapable of meeting any condition when we were condemned dead children of wrath. Faith is the result of justification by free grace, thus enabling us to hear and believe the gospel. The good news is news of what has happened to us by God’s grace.
S Reformed: “Justified freely by His grace” means God gives us the gift of faith while we were still condemned and dead children of wrath in order that we might exercise that faith in order to secure eternal life, justification and adoption. Life and justification are conditioned upon faith, not by free grace. No faith, no justification. The ‘good news’ is an offer of what will happen if we do something.

Scriptures: “Justified freely by His grace” (Rom 3:24) is entirely different from ‘justified by my faith.’ My faith justifies me (evidentially) as a result of being justified (legally, and vitally) freely by God’s grace.
S Reformed: “Justified freely by my faith” is the other side of “justified freely by His grace.” My faith justifies (legally) me just as God’s free grace justifies (legally) me when I believe.

Scriptures: “He might be… the justifier of him which believeth in Jesus” (Rom 3:26) means one’s faith in Jesus demonstrates that God has justified him, i.e. God is his justifier therefore he believes. Only those whom God has justified believe in Jesus. Justification is by God’s free grace.
S Reformed: “He might be… the justifier of him which believeth in Jesus” means when one has faith in Jesus, then God justifies him, i.e. God is his justifier because he believes. God will justify those who believe in Jesus. Justification is by man’s faith – no faith, no justification.

Biblical: “He might be… the life-giver of him who believes in Jesus,” means his believing in Jesus is proof that God the life-giver has given him life to believe. ‘Living man believes’ is sensible.
S Reformed: “He might be… the life-giver of him who believes in Jesus,” means his believing in Jesus makes God His life-giver; i.e. God gives him life for believing. ‘Dead man believes’ is insensible.

Scriptures: “It was accounted to him for righteousness” (Rom 4:3) is read as “his faith is accounted to him for righteousness.” (Rom 4:5) See also Ps 106:30-31. Don’t miss this passage.
S Reformed: “It was accounted to him for righteousness” is read as “the righteousness of Christ was accounted to him for justification” (where does this idea come from?)

Scriptures: “It was accounted to him for righteousness” means by faith he received and experienced the blessedness of his righteous standing in Christ through the righteousness imputed to him while ungodly. Faith secured this blessedness of knowing his justified state by free grace.
S Reformed: “It was accounted to him for righteousness” means his faith secured the righteousness of Christ for his justification before God. His faith secured the double imputations: by faith his sins were imputed to Christ and Christ’s righteousness was imputed to him.

Scriptures: Double imputation took place at the cross.
S Reformed: Double imputation takes place when a person believes.

Scriptures: “A man is justified by faith” (Rom 5:1) means his faith declares and vindicates that he is an elect of God, redeemed by Christ, justified by God freely by His grace, regenerated and adopted as son of God. Faith is evidence of justification, regeneration and adoption.
S Reformed: “A man is justified by faith” means by his faith he secures his justification before God. His faith is the instrumental means to secure his justification, to have his just condemnation of death removed by God, declared righteous, and given spiritual life.

Biblical: “By grace you have been saved through faith” (Eph 2:1-9) means God by His free sovereign grace effectually called each of His elect to eternal life from a state of sin and death (condemned dead children of wrath) to grace and salvation (justified, regenerated and adopted) through the faithfulness OF-OF-OF Christ. This effectual call to salvation enables His elect to respond to the gospel call. Justification, eternal life and adoption are by free grace alone.
S Reformed: “By grace you have been saved through faith” means God by His grace blesses the preaching of the gospel to regenerate His elect (i.e. give them spiritual abilities), thereby enabling them to hear and believe. In cooperating with the grace of God through their faith they receive eternal life and are justified. Eternal life, justification, and adoption are conditioned on man’s co-operation – e.g. preaching, hearing and believing. Salvation is by ‘free’ grace plus works.

1689 CoF: “Faith is not alone in the person justified” means faith is one of the effects of justification.
S Reformed. “Faith is not alone in the person justified” means faith alone will secure one’s justification.

Scriptures: We are justified by grace through the faith of Christ. Justification by God’s free grace through the faithfulness of Christ is evidenced by our faith in Christ. (Romans 3:22. Gal 2:16; 3:22)
S Reformed: We are justified by grace though our faith in Christ. Justification by ‘free’ grace through the finished work of Jesus Christ is conditioned upon and secured by our faith in Christ.

1689 CoF: “Faith is not alone in the person justified” means faith is an evidence of justification applied.
S Reformed “Faith is not alone in the person justified' means faith alone will secure one’s justification.

1689 CoF: “Faith is not alone in the person justified” presupposes a logical and chronological order of justification and faith. Justification precedes faith. No justification, no faith.
Reformed: “Faith is not alone in the person justified” says nothing about the logical and chronological order of justification and faith. Faith precedes justification. No faith, no justification.

Logical: “Breath is not alone in the person resuscitated” means breath is one of the effects of being resuscitated. There will also be sight, movements, etc. Breath as an activity of life is sensible.
Irrational: “Breath is not alone in the person resuscitated” means breath is the means to be resuscitated. Breath as an activity to secure life is a ridiculous idea.

1689 CoF: “Faith is the sole instrument of justification” means faith in Christ is the sole instrument by which a man may know and experience the blessedness of his righteous standing before God. ‘His faith is accounted for righteousness,’ even though works of faith are evidence of justification too, because ‘faith is not alone in the person justified.’
S Reformed: “Faith is the sole instrument of justification” means faith is the sole instrument by which a man may secure his justification before God. ‘His faith is accounted for righteousness’ means his faith obtains and secures the righteousness of Christ for his justification.

1689 CoF: The Spirit of God regenerates an elect whom God has justified by grace prior to faith. The condemnation of death is removed and the justification of life imputed before regeneration.
S Reformed: The Spirit of God regenerates an elect who is still under God’s just condemnation of death. An elect is regenerated but remains under the condemnation of death until he believes!

Scriptures: A regenerated elect is already justified; he is no longer under the condemnation of death.
S Reformed: A regenerated elect is still under condemnation of death until he exercises his gift of faith.

Scriptures: Abraham was already a justified man in Gen 12-14. His faith in Gen 15 declared and evidenced his prior justified state by free grace, demonstrating the grand truth, ‘the just shall live by faith.’ By faith he evidenced his justified state by free grace.
S Reformed: Abraham was still under the condemnation of death and a child of wrath, in Gen 12-14. His faith in Gen 15 secured his justification, demonstrating the ‘truth’ that ‘by faith a condemned man shall be justified and live.’ By faith he secured his justification.

Scriptures: All the good works of Abraham in Gen 12-14 were effects of his justified states. However his works were not imputed to him for righteousness. By his works, a fruit of justification, he did not experience the blessedness of his justified state by free grace. It pleases God to account faith for righteousness. Therefore, it was by faith in the promised seed that he experienced the blessedness of his righteous standing before God.
S Reformed: All the good works and faith of Abraham in Gen 12-14 are not because of his justified state but by the operation of common grace. By his faith in the promised seed Gen 15, Abraham was justified for the first time. It pleases God to account his faith for justification. A man under the condemnation of death is capable of the good works and faith recorded in Gen 12-14. His faith (Heb 11:8), a product of common grace, was an inferior kind of non-justifying faith!

Scriptures: Cornelius was already a justified man before he heard the gospel from apostle Peter. Everything that Cornelius did evidenced that he was a justified living child of God.
S Reformed: Cornelius was still under the condemnation of death and a child of wrath before he heard the gospel from Peter. A condemned dead child of wrath can do all those things that Cornelius did.

Scriptures: Cornelius was accepted with God, cleansed, and justified long before meeting Peter.
S Reformed: Cornelius needed to hear the gospel from apostle Peter and believe before he could be justified.

Scriptures: Regeneration is the bestowal of spiritual and eternal life upon one that God has justified, i.e. the condemnation of death removed and the justification of life imputed through Christ’s righteousness, and adopted as a son.
S Reformed: Regeneration is the bestowal of spiritual ability upon one who is still under the condemnation of death, spiritually dead and a child of wrath. Spiritual gifts are given to condemned dead children of wrath for them to utilize! Dead condemned elect can utilize spiritual gifts.

Scriptures: Spiritual life is the absolute prerequisite for spiritual activities. We are given life to believe.
S Reformed: Spiritual activities are possible apart from spiritual life. We believe to get eternal life.

Scriptures: Spiritual life animates all spiritual activities. Spiritual activities are effects and evidences of salvation already bestowed by pure and free grace. God gives life that we may believe.
S Reformed: Exercise of spiritual ability to believe secures spiritual and eternal life and justification. Spiritual activities are the means to secure salvation offered on condition of faith.

Scriptures: The Triune God effectually calls all His elect to eternal life without the gospel or human aid. The elect are born of God directly and immediately without gospel or human aid.
S Reformed: The Triune God effectually calls His elect to eternal life through the gospel means and human aid. The elect are born of God through the gospel and human aid.

Biblical: Even a man does not need the assistance of a midwife to father a child in his wife. A midwife is needed to assist with the delivery of the life already conceived.
Irrational: A man requires the assistance of a midwife to father a child in his wife. A midwife is needed to assist in the conception of the new life.

Scriptures: The Triune God does not need gospel and human means (preachers) to bestow eternal life in His elect. He effectually calls each elect to eternal life directly and immediately.
S Reformed: The Triune God is dependent upon human and gospel means (preachers) to bestow eternal life in His elect. He makes an exception for those elect who cannot, or failed to hear.

Scriptures: God has not appointed nor does He need gospel or human means to help Him to effectually call His elect unto eternal life. He has appointed the ministry of the word for the gathering and nourishment of those upon whom He has bestowed salvation by His immediate and free grace.
S Reformed: God has sovereignly appointed gospel and human means as instruments through which He effectually calls His elect unto eternal life. He has appointed the ministry of the word as the instrumental means to bring eternal salvation to His elect.

Scriptures: The ministry of the word is God’s appointed means to “give knowledge of salvation to His children” Lk 1:77. No preaching, no further sanctification or timely salvation.
S Reformed: The ministry of the word is God’s appointed means to bring salvation to His elect who are children of wrath. No preaching, no regeneration (no life) and no eternal salvation.

Scriptures: The good news is news of what has actually happened to us by God’s grace. That is news. Announcement of what has happened to us by God’s free grace and calling us to believe it is proclaiming the good news.
S Reformed: The ‘good news’ is only an offer of what will happen if we do something. That is not news. Announcement of what will happen conditioned upon the hearers’ cooperation is NOT news. It is only making a conditional offer.

Scriptures: The justified, regenerated and adopted elect are called to believe the good news – news of what God has accomplished for and worked in them. Only those in whom the good news is already true will respond to the gospel call to faith.
S Reformed: The condemned dead children of wrath (but regenerated with spiritual abilities!) are called to believe what is not yet true of them. They have no good news to believe. They are called to respond and embrace an offer in order to turn it into good news.

Scriptures: “Faith comes by hearing” means hearing the gospel is instrumental for converting the regenerated children of God, to bring them to the belief of the gospel truth.
S Reformed: “Faith comes by hearing” means hearing of the gospel is instrumental for regenerating the dead children of wrath, so that they may believe to be justified and receive life.

Scriptures: The elect respond to good news of salvation already secured and bestowed to them by free grace.
S Reformed: The elect co-operates to obtain the salvation freely offered to them.

Scriptures: “Whoever believes has eternal life” - whoever believes possesses eternal life, the possession of eternal life is the cause of believing,
Reformed: “Whoever will believe shall have eternal life” - whoever believes will possess life; believing is in order to obtain eternal life.

Scriptures: “Whoever believes has eternal life” - a statement of present possession by pure grace.
Reformed: “Whoever believes has eternal life” – a statement of potential possession by man’s act.

Scriptures: God gives life that we may believe. This is pure and free grace.
Reformed: We believe that we might get life from God. This is grace conditioned on works.

Scriptures: God gives the gift of faith to an elect whom He has justified, regenerated and adopted.
S Reformed: God gives the gift of faith to an elect who is still condemned and dead in sin

Scriptures: God gives the gift of faith to an elect whom He has adopted as son. And a son believes the good news of what the Father has done to make him a son.
S Reformed: God gives the gift of faith to an elect who is still a child of wrath. And a child of wrath must believe in order that the Judge may forgive him and adopt him as a son.

Scriptures: God justifies, regenerates and adopts an elect while dead in sin.
S Reformed: God gives life and adopts an elect when he believes and is justified.

Scriptures: God justifies, regenerates and adopts an elect so that he believes
S Reformed: God justifies and adopts an elect when he believes.

Scriptures: Romans 1:16 teaches the gospel is perceived as the power of God by believers. The gospel preaching is from faith to faith, to justified and regenerated and adopted sons who have faith.
S Reformed: Romans 1:16 teaches the gospel is literally and actually God’s power to make believers. The gospel preaching is to condemned dead children of wrath with gift to believe.

Scriptures: The certainty of salvation depends on the faithfulness and veracity of God and Christ.
S Reformed: The certainty of salvation depends on man exercising his own faith and persevering.

Scriptures: Justification is evidenced by faith and works of faith, so James is equal to Romans in weight.
S Reformed: Justification by faith alone is our mantra from Luther, so we keep James in the corner.

Scriptures: Acts 13:39 teaches that those who believe [present tense] were justified [perfect] by the faith of Christ.
S Reformed: Acts 13:39 teaches that those who believe [present tense] are justified [present] by their believing.

Scriptures: Romans 5:12-19 teaches that Jesus Christ justified the elect by His singular obedience.
S Reformed: Romans 5:12-19 still requires the additional obedience of each elect to be justified.

Scriptures: Romans 5:12-19 teaches that ignorance of Adam or Christ does not undo either covenant.
S Reformed: Romans 5:12-19 teaches that ignorance of Christ will undo God’s covenant with Him.

Scriptures: Faith and good works are evidences by which the elect manifest his justified state.
S Reformed: Faith and good works are the necessary conditions to be justified and to persevere.

Scriptures: God’s compassion and mercy is entirely dependent on the will of God (Rom 9:15-16).
S Reformed: God’s compassion and mercy is necessarily dependent on the co-operative will of man as well.

Scriptures: Paul and Timothy preached the gospel to bring life and immortality in the children of God to light (2Tim 1:10).
S Reformed: Paul and Timothy preached to bring life and immortality to them that believe (2Tim 1:10).

Scriptures: The sheep of Christ hear His voice and believe on Him because they are sheep (John 10:26).
S Reformed: The sheep of Christ become sheep by hearing and believing on Him (John 10:26).

Scriptures: The multitude of the redeemed will give the glory for salvation to Christ’s faithfulness unto death (Rev 5:9).
S Reformed: The multitude of the redeemed will give the glory for salvation to their own faith in Christ.

Scriptures: God gets all the glory without any being shared with a preacher or believer (I Cor 1:29-31).
S Reformed: God gets some of the glory after much of it is given to the preacher and the believer.

Scriptures: There is no place for any work of righteousness at all in obtaining eternal life (Rom 3:24).
S Reformed: Faith is required, even though it is a work of righteousness (John 6:28-29; I John 3:23).

Scriptures: Every one of God’s elect is saved in precisely the same way – God’s free grace in Jesus Christ.
S Reformed: Most are saved by their faith in Jesus Christ, and some few others are saved by free grace alone.

Scriptures: Faith only – the mantra of the reformers – is the dead faith of a devil (James 2:14-26).
S Reformed: Faith only – the mantra of the reformers – allows us to write Sola Fide on our literature!

Scriptures: The remnant church went into the wilderness and was preserved by God (Rev 12:13-17) - biblical view of Church history.
S Reformed: The remnant church was lost in the Harlot Church until Luther and Calvin and followers – the ‘standard reformed’ view of Church history.

Scriptures: A redeemed multitude out of every nation, tongue, and people is a literal fact (Rev 5:9).
S Reformed: The redeemed multitude comes from only those nations where we took the gospel.

Scriptures: The church in the wilderness displeased God, so He overthrew them physically (I Cor 10:1-5).
S Reformed: If they displeased God and were overthrown, then they could not have been children.

Scriptures: Unless you repent, you Jews will be physically destroyed like the Galileans (Luke 13:1-5).
S Reformed: Unless you sinners repent, you will be eternally destroyed in the lake of fire.

Scriptures: He that endured to the end of the destruction of Jerusalem was saved from it (Matt 24:13).
S Reformed: He that endures in faith and holiness by persevering in God’s grace will be saved from hell.

Scriptures: Paul could not wait to get to Rome to confirm the faith of believers (Rom 1:8-15).
S Reformed: Paul could not wait to get to Rome to help more elect get regenerated from death in sins.

Scriptures: The only reformation we know about is the reformation of the old covenant (Heb 9:10).
S Reformed: The only reformation we know about is the modification of Roman Catholicism by Luther and Calvin.

Scriptures: Adam and Christ’s representative acts apply regardless of your knowledge or belief of them.
S Reformed: Adam’s act may so apply, but Christ’s representative act is worthless without your believing.

Scriptures: We are reformed in the sense of keeping the new covenant instead of the old (Heb 9:10).
S Reformed: We are reformed in the sense of modifying the sacramentalism of our mother church.

Scriptures: We are neither Calvinists nor Arminians, for we want to be Bible Christians only.
S Reformed: We must be Calvinists, for that is our Reformed heritage, and it guides our thinking.

Scriptures: According to the eternal purpose that He purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him. The confidence is by the faith of Christ.
S Reformed: according to the eternal purpose which He accomplished in Christ Jesus our Lord, in whom we have boldness and access with confidence through faith in Him. The confidence is by MY faith of Christ.

Much more could be said but the above is more than sufficient to illustrate the two different views. The ‘standard reformed view’ of the Reformed Baptist Fraternal is popular. The view summarized in the 1689 CoF above has been held by the faithful remnant throughout the church history.

The Bible position taught by the apostles is salvation by grace through the finished work of Christ, and evidenced by faith and works of faith. This Bible position was opposed and misunderstood and twisted from the beginning, and it was further corrupted over the long centuries and eventually became institutionalized into the Romish position. There had always been a remnant of free and independent churches that persevered in the biblical position throughout history. Our Baptist ancestors did not leave much of a legacy in written records for the following reasons: they were hunted down around Europe/Asia/Africa like animals; they were imprisoned, banished, and murdered; and their books were burned on every possible occasion. The Papists anathematized those 'heretics' of the free independent Baptist churches threatening their religion in Europe. They anathematized any denying free will, any denying human means in justification and regeneration by grace alone, etc., etc. Since they burned the books of our Baptist ancestors, we can identify our brethren by the carefully worded anathemas of the mother harlot church against them!

The Romish position of justification (legal) by faith and works, like two gangrenous limbs, became the two pillars that held up the churches of the Christendom through various form of sacramentalism. The reformers from within the mother harlot church bravely amputated one of those two gangrenous limbs – i.e. the justification (legal) by works during the Protestant reformation. The other gangrenous limb, justification (legal) by faith alone is left untouched. The daughter churches of the mother harlot continue on with one gangrenous limb.

A modified Romish position became known as the ‘standard reformed’ position, i.e. justification (legal) is by believer's faith alone. This is the common doctrine of justification among the ‘standard reformed,’ the free-willer Arminians, and the mother harlot church. A RB pastor has gladly affirmed that the RB has one crucial thing in common with the Arminians because ‘they also believe in justification by faith alone.’ That’s a brave and an honest admission! The RB has rejected the ‘order’ of salvation summarized by the Particular Baptists forebears in the 1689 LBCoF. They give lip service to the 1689 but gladly align themselves with the Arminians on this crucial point.

The Bible position has always been: justification (legal) is neither by faith nor by works. It is by free grace alone through the blood/faith of Christ alone. This free grace justification is applied at effectual calling to grace and salvation, and is evidenced and experienced by faith accompanied with works of faith.

I HUMBLY IMPLORE YOU TO SEARCH THE SCRIPTURES
AND KNOW THE TRUTH FOR YOURSELF.

And finally, please be charitable with my faults and failures.
Please remember, I am still learning.
I will do anything to progress to be conformed to the Scriptures.

Sing F Lau
Penang, Malaysia

X. Cordial Exchanges with a ‘Standard Reformed’ Brother

2008-01-24T20:56:00.001-08:00

X. Cordial Exchanges with a ‘Standard Reformed’ Brother

Here is a typical series of exchanges in a 'discussion' with a good and sincere brother named Ah Wong. It began when this kind and concerned brother wrote to inquire of the truthfulness of the 'news' he is hearing, and the so-called "new" Order of Salvation I have embraced. As usual, a genuine interest to come to term with the teaching of Scriptures summarized in the Confession is very lacking. To many, the Confessional Standard of their church is merely a historical relic for ornamental purposes. It seems they would believe what they wish to believe regardless of what their Confessional Standard has summarized what the Scriptures teach. I find the same spirit pervasive among the RBF men.
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Dear Brother,
How art thou? Hope all is well up north. I received news that you hold to a “new” Order of Salvation. I understand that this has caused some RBs to cut fellowship with you. Is this news true? If so, what is the Order of Salvation that you are holding to? W
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Dear Brother W,
Up north is scorching hot and dry. Both the ground and the church too can do with some refreshing showers from above. Pray for us. Haven't heard from you for a thousand days! You are surely risking your good reputation by keeping in touch with one who has been charged by the 'standard reformed' RBs with 'heresies' and 'fundamental and serious' errors! You are a man in wanting to hear from the horse's own mouth.

Is the news true? I don't know. You had better ask those who decided to cut fellowship. I was warned about parting of ways before, but I have not been told anything yet. Extending or withholding fellowship is the right and liberty of each man and each church. I fully respect the right and liberty of each man and each church in such matter. It seems Peter Kek is their new leader and spokesman. I may be wrong - probably he is the one from whom you heard the news of cutting fellowship.

Some folks carry too many daggers to cut here and cut there. They have to be careful, lest they cut they own throats before too long! ;-) My sword is reserved for pruning deformed branches from the gospel vine.

'New' and 'old' are very relative, don't you think? What is ancient can appear very new because it is the first time some folks are made to see that ancient stuff! Doctrine of grace can be new to so many but it is as old as the ancient Scriptures. When we meet ancient truth familiar to ancient people for the first time, those ancient truth appears painfully 'new' to us.

Please expound a simple statement and I will send you a little writing I have compiled to 'assist' the RB brothers who hold to the 'standard reformed position' to formally charge me with errors. Here is a simple statement: 'Faith is not alone in the person justified' is in found in WCF 11.2. It is a theological statement. But I am not interested in theology at the moment. I am only interested in its plain meaning in simple English. A fair non-theological equivalent would be something like: "Breath is not alone in the person resuscitated (brought back to life)."

What conclusion can be made about the statement? What is the order of breath and quickening? Is the breath to secure quickening? Is the breath one of the effects of quickening? What are some other effects of quickening?

Now the question: what does 'Faith is not alone in the person justified' tells us about justification by faith? What is the order of faith and justification? Is faith to secure justification? Is faith one of the effects of justification? What are some other effects of justification?

What is the Order of Salvation I know believe? Read WCF chapter 10-14 very carefully and the answer is there. I certainly hope the WCF is not just a historical relic (no insult intended at all) in your circle. And please read chapter 20 of the 1689 too. May the Lord grant us understanding of His grace. Your nilly brother, Sing

p/s 'Faith is not alone in the person justified' is framed and signed by no less than 100 Westminster divines in 1647, and adopted by no less than "37 leading Baptist ministers" in 1689.
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My dear Brother in the North,
I have not met Peter Kek for a while so he is not the person who shared this "news" to me. I wrote you the email because you are my brother in Christ... Of course I am interested in your well being and ministry. So when I heard about your "situation", it is only brotherly of me to find out from you personally what is going on. I hope my email has not made the matter more difficult for the RB brothers in Malaysia. I merely wanted to know your situation as a personal friend and brother in Christ. I will look into the WCF statement you mentioned quickly. However, I am still unclear as to what is the problem with the statement and your doctrinal conviction on this matter of the Order of Salvation.

I have included below a short article on this subject which I hope will benefit you in some ways. Forgive me if my email has caused you any pain or anger. Please be assured that my purpose is peaceful. As our Lord said, "Blessed are the peacemakers, for they shall be called sons of God."

My love to you and yours in Penang, W

ORDER OF SALVATION

When in theology we speak of the "order of salvation," we are speaking of the different parts of salvation as they are applied and given to God's people by the Holy Spirit. In other words, the "order of salvation" de-scribes the work of God's Spirit in us. The closest thing we have to an order of salvation in Scripture is Romans 8:30, but that is not an order of salvation in the strict theological sense. For instance, it speaks of predestination, which is not part of God's work in us, but something he did for us before the foundation of the world.

A typical order of salvation is that followed by the Westminster Larger Catechism: union with Christ, effectual calling, justification, adoption, sanctification, and glorification. Others would propose a different order. Many, for example, would include regeneration and faith. In any case, the purpose of such an order is to try to understand the relationship between these different parts of our salvation, all of which are described in Scripture. Several things must be remembered in speaking of such an order. We must remember that this is only an attempt to understand these biblical concepts and is in no sense to be understood mechanically, as though we first receive one blessing, then the next, and so on. The fact is that in our experience many of these blessings are received at the same time. Also, many of them are not one-time spiritual happenings. Sanctification, for example, is something that begins when a person is first saved and continues to the very moment of death. The application of salvation does not take place all at once, but is something lifelong - something finished only when we are finally with Christ in heaven. This is, of course, denied by those who believe in perfectionism and entire sanctification; they tend to see the application of salvation as a one-time thing.

In a Reformed order of salvation, there are several things that must be emphasized and cannot be changed. Regeneration and effectual calling must come before faith, or we have faith as a work of man, which is Arminianism. Faith itself must come before justification to maintain the great Protestant truth of justification by faith alone. Finally, justification must precede sanctification, or we have the Romish doctrine of justification by works. All this is only to say that the one thing any order of salvation must teach is that also in its application, salvation is entirely the work of God himself through the sovereign operations of the Holy Spirit. It is all of grace, and therefore is "of the LORD" (Jonah 2:9).
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Dear brother W,
I didn't misunderstand your good and brotherly intention. There is no pain or anger! In a dangerous world, there is no time for sentimentalism. There is no need for apology whatsoever - you have not wronged me. I was glad you asked to find out anyway. Thanks for the article on the Order of Salvation. It is a typical 'standard reformed' position espoused and defended by many. It sounds ('sounds' only) similar to that summarised in the WCF.

You are still unclear because you have looked at the WCF 'QUICKLY.' Look at it again, this time real SLOW... with paper and pen by your side, and mark it line by line, see whether it say what the 'standard reformed' order of salvation says. Your nilly brother, Sing
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Dear brother W,
Thank you for the short article on the reformed order of salvation. Please see some brief comments. Who is the author? Please forward my comments to him. Thanks. This order is as understood by the 'standard reformed' folks. The 'reformed' position is NOT the biblical position - which needs no reformation! The 'reformed' position was and still is nothing but the Romish position tinkered with a little and inadequately reformed, therefore still deficient and inconsistent. The order summarised in the WCF is consistent.

It is rightly asserted that: regeneration and effectual calling must come before faith, or we have faith as work of man, which is Arminianism. EVEN SO, I would ADD with biblical authority and confessional witnesses that justification must also come before faith, or we will have faith as work of man too, which is both Arminianism and the Popish doctrine of justification by works too. Don't you see the exact parallel? Why is faith considered as work in the former, and not in the latter? Kindly offer a 'standard reformed' explanation.

I have no use for the Protestant notion of justification by faith alone, i.e. justification is secured through faith alone. That is a Romish doctrine - no typing error. Eternal life is secured through faith is another such Romish error! Faith in Christ is the sole instrument to EVIDENCE justification. Faith in Christ is not the instrumental means to SECURE justification. Faith in Jesus Christ is the evidence of spiritual and eternal life, which the justified alone possesses.

THE WCF rightly states that effectual calling and regeneration are two separate and distinct divine acts, and effectual call (WCF.10) by the Father is logically prior to the regeneration by the Holy Spirit (WCF 12). "They who are united to Christ, effectually called, and regenerated..." WCF 13:1

The WCF rightly asserts that effectual calling and regeneration must come before faith. The WCF also asserts that justification must come before faith... because faith is not alone in the person justified, i.e. faith is one of the graces in the person justified.

In the effectual calling of a condemned dead child of wrath (WCF 10), God justifies the condemned elect and declares him righteous (WCF 11), the Holy Spirit regenerates the spiritually dead elect to be adopted - born to be son, and given the gifts of faith and repentance (WCF 12). This justified living child of God is ready for further sanctification (WCF 13) because he has been definitively sanctified from being a condemned dead child of wrath into a justified living child of God through the grace of effectual calling.

To wit, effectual call to life is a term (as used in the WCF) which embraces justification, regeneration and adoption. An elect who is effectually called to life is enabled to respond to the gospel call for further sanctification. This further sanctification is initiated and maintained by the ministry of the word (WCF 14).

Effectual call unto life enables an elect to respond to the gospel call unto repentance and faith, i.e. initial conversion and throughout life. Faith is evidence of life that was bestowed by the divine and gracious acts of justification, regeneration and adoption in the effectual call unto life. That is the teaching of the Scriptures summarised by the WCF, whatever modern 'standard reformed' people want to claim.

Please show me one place in the WCF where it says 'justification is by faith alone' - i.e. our faith is the sole instrumental means to SECURE our justification with God, and I will show you with biblical authority that faith is the effect and evidence of God justifying us when we were ungodly and were enemies, when we were utterly incapable of faith.

One of the most serious theological blunder of the 'standard reformed' position has been the confusion between the effectual call to eternal life as the gospel call blessed or 'made effectual' to the conversion of regenerated elect. The two are not the same. Effectual call (WCF 10) enables the elect to response to the gospel call (WCF 14). The two are separate and distinct. A condemned dead child of wrath effectually called, i.e. justified, regenerated and adopted - justified living child of God bestowed with gifts of faith & repentance is enabled to respond to the gospel call.

May the Lord grant us understanding. Believing is an evidence of justification by grace. Believing is evidence of regeneration. Believing is evidence of adoption. Believing is evidence of having received the graces of faith at justification. Believing is an evidence of the effectual call unto grace and salvation! By grace alone, Sing
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Brother, I hope the article below helps. W.

[Brother W pasted a lengthy article, 'James and Justification by Faith' by James S. Gidley. The article asked, and then proceeded to explain James 2:24, "Does James 2:24 require us to modify the Reformation doctrine of justification by faith alone? It reads, "You see that a person is justified by works and not by faith alone."]
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Brother W,
Thanks for the article by James S. Gidley. You don't seem to see the point. With all due respect I have read enough articles that regurgitate the 'standard reformed' view, which is deficient and inconsistent in the light of Scriptures. Please don't send any more articles. Do some careful thinking yourself. I would love to read some thoughts you have wrestled with on your own.

Consider this biblical statement discussed in the article: "You see then that a man is justified by works and not by faith alone." I am in perfect agreement with this biblical statement. Let's consider the implication of this grand statement.

This statement in its context is declaring at least two truths:
a. The works as well as the faith of a person justifies him.
b. The way works justify a man is the same way his faith justifies him. The 'standard reformed' folks will recoil from and reject this simple truth - which explains the deficiency and inconsistency of the standard reformed view.

Now the questions you are obligated to answer are these: How does faith justify a man? How do works justify a man? In what sense do works and faith justify a man in exactly the same manner?
'Faith is not alone in the person justified.' This means among other things, that apart from faith there are other graces in the person justified. In a man justified by God, you will find among other saving graces, faith and good works.

Faith justifies a man in that his faith declares, demonstrates, evidences, proves, vindicates that he has been imputed with the righteousness of Christ, i.e. justified by God. Faith does not justify in that it does not secures the imputation of Christ's righteousness. Faith is not the instrumental means to secure the imputation of Christ's righteousness. Faith is not the instrumental means to secure our justification. Faith is the instrument to declare, demonstrate, evidence, prove, or vindicate the justified state of the person.

Even so, works of faith justifies a man in that his works of faith declare, demonstrate, evidence, prove, vindicate that the believing person HAS been imputed with the righteousness of Christ, i.e. justified by God. The justified man has good works. Works do not justify in that they do not secure the imputation of Christ's righteousness. Works are not the instrumental means to SECURE the imputation of Christ's righteousness [this the Papists deny but the reformed folks affirm.] Works are not the instrumental means to SECURE our justification. Works, like faith, are the instrument to declare, demonstrate, evidence, prove, or vindicate the justified state of a person. But in the purposes of God, it is 'faith is accounted to him for righteousness,' and not 'works is accounted to him for righteousness.' Please take careful note that 'faith is accounted to him for righteousness' IS NOT - IS NOT - IS NOT the same as 'the righteousness of Christ is accounted to him for justification.' Accounting of my faith for righteousness and the accounting of Christ’s righteousness for justification are two totally different matters. It is a massive theological blunder to confound the two.

The meaning of the word 'justify' must be determined by its context. It does not always mean the divine act of declaring a guilty sinner righteous.

I said before that the 'standard reformed' position was and still is nothing but the Romish position tinkered with a little and inadequately reformed, therefore still deficient and inconsistent. The order summarised in the WCF is consistent – but the ‘standard reformed’ order of salvation is not the order of the WCF.

The biblical position is, "The just shall live by faith." The reformed position seems to be, "By faith a condemned man shall be justified and receive life to live".]

Legal justification is neither by works nor by faith. Justification is by grace through the blood of Christ, evidences not only by faith alone, but also by works of faith. God justified us while we were still ungodly and were still enemies, still in rebellion against Him. The common error is that God justifies (legally) us when we believe. That is not grace. That’s work.

Experiential or evidential justification is by faith as well as good works. Abraham is the classic example. Abraham was already a justified man by grace in Gen 12-14, prior to Gen 15:1-6. His faith in Gen 15:1-6 proves, demonstrates, evidences and vindicates his justified state. 'The just shall live by faith.' By faith he experienced the blessedness of his righteous standing before God in Christ. His works, before and after Gen 15:1-6, proves, demonstrates, evidences and vindicates the SAME justified state. But faith was accounted to him for righteousness. Faith secures for him the experience of blessedness of being righteous in Christ. Both faith and works demonstrate and evidence the justified state of a man by grace. The saving grace of faith as a result of justification is a saving grace that is never alone, i.e. always accompanied by good works.

Consider the above. Start thinking for your self a little. Don't regurgitate the same old stuff. My dining table is already full of them. Give me some freshly cooked dishes with the wholesome old-fashioned ingredients. No offence intended. Your nilly brother, Sing
p/s you are free to cc the above to any for further discussion.
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My dear Brother,
I believe the confusion has to do with the meaning of the word 'justification'. I think you must have been reading John Gill on this subject. On this matter, John Gill tended to use justification in its eternal sense. But WCF 11:2a--"Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification..." indicates that the Westminster divines have in mind justification in term of the temporal declaration of righteousness. I hope further thoughts and reading in this matter will help all of us. W
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Brother W
I am only interested in your WCF, so we will leave your speculation about Gill alone for now. I am interested in the justification of each elect at God's appointed and accepted time, i.e. when they are justified personally, when the Holy Spirit does in time due actually apply Christ unto them." (WCF.11.4). What is 'justification in the eternal sense'? Does it mean that justification took place in eternity, or does it means once justified, the justification is forever, i.e. eternal?

WCF summarises: "Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification..." You would agree with the following from the above statement: Faith is the activity of a regenerated elect, i.e. the act of receiving and resting on Christ and His righteousness is the activity of an elect who is regenerated with eternal and spiritual life, and bestowed with the gifts of faith and repentance.

My simple question to you and others who hold to the standard reformed position is this: is a regenerated elect with spiritual life and bestowed with the gift of faith to believe still under God's just condemnation of death, i.e. in an un-justified state? An unjustified state is a state of condemnation of death, a child of wrath. The condemnation of death must be removed before the impartation of life, the justification of life must be applied before regeneration can take place. In another word, justification must precede regeneration.

In your lovely city state, would you ever see a man under death penalty but who moves about as a free man, would the Director General of the Prison release a condemned criminal before the Supreme Court has declared him not guilty but righteous? I know it is a poor illustration, but think about it.

WCF summarises: "Faith... is the alone instrument of justification..." The simple questions are: In what sense is faith the alone instrument of justification? What does faith as an instrument do? And why is faith the alone instrument of justification? Does faith as an instrument secure the justification from God for the believing person? Or does faith as an instrument demonstrate and give evidence to the justification already applied to an elect when he was ungodly and in enmity against God? Is there a third alternative about faith as the instrument? Simple questions call for simple answers.
WCF also summarises: "Faith is not alone in the person justified." You would agree, I think, with the following from the above statement: Faith is one of the saving graces found in the person whom God has justified; saving faith is one of the effects of justification. The faith of a person is proof and evidence that a believer in Christ has been justified by God, just as breath is a proof and evidence that the dead person has been resuscitated. And faith is the instrument to evidence, to make manifest that justified state by grace while ungodly and in enmity against God.

I am only interested in the plain meaning of WCF. I would appreciate your correction if I have misunderstood the meaning of your Confessional Statement. I am learning. But don't give me more reformed shibboleth. I have been given enough! I am hoping together with you that further thoughts and reading in this matter will help all of us. Don't despise the thoughts of... Your nilly brother, Sing
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Dear Brother,
The question seems to be over Faith. As I understand it, Regeneration precedes Faith is the clear teaching of Scripture. We have faith because we are quickened (made alive) just as a person resuscitated breaths. Faith is not alone in the person justified because along with regeneration comes good works and not just the exercise of faith.

The order of faith and justification is not implied in the WCF statement, but if justification is seen as a DECLARATION that a person is righteous for Christ's sake (or justification by faith), then logically faith precedes justification. This is the way in which justification is used in WCF. However, if we look at justification in the broader sense of being just before God, there is a sense in which we are just in eternity, in which case, justification precedes faith. Hope this makes sense. W
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Dear brother W
Thank you for your effort at answering my simple question! Good on you. The question is not over faith. The question is over the logical and chronological order of justification and faith. Faith is the effect and evidence of justification. Faith is the sole instrument to evidence the justified state of an elect.

Please remember that the statement says, 'faith is not alone in the person justified' and NOT 'faith is not alone in the person quickened.' 'Justified' and 'quickened' are two separate and distinct acts of divine graces. I think you would agree. Therefore it is out of context, even though not incorrect to say, "We have faith because we are quickened (made alive)." It would be contextual, and consistent and necessary to say, "We have faith because we are justified." But you would recoil from making that consistent and Scriptural statement because it would throw a big spanner into the sacred 'standard reformed' order of salvation.

You correctly observe that 'regeneration precedes faith is the clear teaching of Scripture.' But have you ever asked whether the Spirit of God regenerates an elect who is still under the just condemnation of God, or does the Spirit of God regenerate an elect whom the Father has justified, i.e. removed His just condemnation? Simply, which is logically prior: justification or regeneration? What sayest thy WCF?

You correctly observe: a resuscitated person breathes; i.e. the person breathes because he is resuscitated. You fail to conclude: a justified person believes; i.e. the person believes because he is justified. Instead you conclude wrongly that a person believes in order to be justified!
The statement, 'the just shall live by faith' is repeated several times in the Scriptures. It seems many understand or make the Scripture to say, 'by faith you shall be just and live.' Sounds the same but there is a whole world of difference, isn't there?

Does the Scripture say 'God justifies the believing' or does it say, 'God justifies the ungodly'? Does the Scripture say 'we were reconciled to God when we were believing' or does it say, 'we were reconciled to God when we were enemies.' Did God wait for you to believe to reconcile you? And can there be reconciliation without justification? Did God wait for you to believe in order to justify you? What ancient but 'new' questions! I ask to motivate study and learning. I am ready to listen and learn from you.

When you say that "faith is not alone in the person justified because along with regeneration comes good works and not just the exercise of faith," are you saying that apart from faith, regeneration and good works are also found in the person justified, i.e. regeneration and good works are also the effects of justification?

Please demonstrate from the WCF itself that faith is logically prior to justification. I will throw a 'standard reformed' dinner in a 'standard reformed' restaurant in a posh 'standard reformed' district for you and all your kinsmen. ;-)

On what ground do you conclude that the order of faith and justification is not implied in the WCF statement, 'faith is not alone in the person justified'? Is it language, logic, common sense, fear, etc. Please explain. Kindly ask your lawyer wife whether this simple statement "breath is not alone in the person resuscitated" necessarily imply a logical and chronological order between breathing and resuscitation. Then ask whether there is a logical and chronological order between faith and justification in the statement, 'faith is not alone in the person justified.'

Please give the above a slow and careful reading... God bless you brother. Your nilly brother, Sing
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Dear Brother,
I am still reading into this subject. Do you think the following article addresses your concerns? W.
[A long article by James Buchanan is pasted]
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Brother W,
My concerns? What are my concerns? Continue reading and ascertain them, and then send some answers to address my concerns. No more articles please, unless you are prepared to answer questions raised by the article. Thank you for the article by Buchanan. Your nilly brother, Sing
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Brother,
As I read your replies, I find that you are clearly holding to the view of John Gill and his modern followers in the Primitive Baptists in America. I am sure there are others elsewhere who would hold to this view of Calvinism. Well, I see "faith" as the gift of God and the means by which He gathers His Church on earth. I believe God uses means of grace, such as, preaching to call His people to faith in Christ. Salvation is all of God and so the means He uses is also a gift from Him. W
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Dear Brother W,
What I have written is simply showing you what your WCF says. I have only quoted and took the natural and consistent meaning concerning statements found in your venerable Westminster Confession of Faith. If you disagree, you ought to have the courtesy to demonstrate that what I am saying is NOT what your WCF is saying. I will listen to you patiently. Surely this is reasonable. Even those who might be wrong deserve the right to be kindly shown why they are wrong, and not just be dismissed with contempt.

Why associate me with John Gill or the Primitive Baptists? I have not even mentioned them or quoted them. Is that the best you can do? Is that the way you conduct a discussion. A little pathetic, and a little disrespectful, don't you think? I hope that's not typical of you. It is like I saying, 'Ah, you are a Singaporean' to dismiss what you have said! That would be very unkind, wouldn't it? [May be Gill’s teaching on justification is the same as that summarized in the WCF!! Perhaps you are saying that!]

"Salvation is all of God and so the means He uses is also a gift from Him." That's a true statement. However people interpret it very differently. The 'standard reformed' folks conclude these from the statement: 'faith is the means to obtain eternal life,' i.e. believe to have eternal life; and 'faith is the means to secure justification,' i.e. believe to be justified

The Scriptures say: "whoever believes has eternal life," i.e. believing is evidence of eternal life already bestowed; and "the just shall live by faith," i.e. believing is the evidence that a man is already justified. Scriptures say 'the just shall live by faith.' Standard reformed people say, 'by faith you shall be justified and live.' The WCF says, 'faith is not alone in the person justified.' Standard reformed people say, 'you must have faith to be justified.' Common sense tell us that 'breath is not alone in the person resuscitated' means breath is one of the effects and evidences of life resuscitated' but the standard reformed people conclude that breath is the means to have a resuscitated life.

I believe there is more honour to disagree with the WCF than to misrepresent it, or to impose our own idea upon it, don't you think. Your nilly brother, Sing.
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Dear Brother,
I don’t see anything wrong to use historic names to describe a doctrinal teaching. Your view on justification and faith are not new but were held by those who were associated with the names I used. Another label used today to describe this teaching is hyper-Calvinism. But I have refrained from using it because there are many “hyper Calvinisms” today. It would be rather confusing.

I am sorry that this is all I can do. I am not very good academically. I am quite clear that the “standard Reformed” view is the view of the Church of Christ. I hope you will not allow pride or anger to keep yourself away from the “standard Reformed” view. From your emails, I could sense anger against others. Do calm down. As you said, fellowship cannot be forced but must be mutual. If you cannot agree with those who hold to the “standard Reformed” view, it is only proper that they will become careful of you.

I hope my desire to find out what has happened to my brother in Penang has not caused any further damage or harm to you. I had written to you on a friend-to-friend basis. But your reply came with cc to a list of people, some of whom I do not even know. I hope I have not harmed any of them too. If I have, I deeply apologise to them. I don’t think I can debate any further with you on this matter as I am not a capable man. I do pray that you will find someone who can work with you on this matter in the providence of God soon. Do keep in touch. You are still my brother. W
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Dear good brother W,
Let me explain. You mentioned about some RB cutting of fellowship with me... so my reply was cc to those who are involved that they may be aware of what is going on. You asked about my 'new' understanding of the order of salvation, and I attempted to explain my understanding from your 'ancient' WCF. You concluded that those are John Gill and his modern followers' view! I am astounded! Is what I said about the WCF wrong? Then be kind enough to correct me. That's all I asked for. What has John Gill and his followers to do with me? I am puzzled. After all John Gill was not around when the WCF was written. I think you know that piece of historical fact.

I think you are a poor mind reader. So I suggest you stop practicing it. Really, I am not angry. I am a little grieved that the 'standard reformed view' has replaced Scriptures as the final authority. Pride or anger? You are wrong again. I hope you are not given to speculation too easily. No, it is simply some irreconcilable inconsistencies and contradictions that led me to abandon the 'standard reformed' view of the order of salvation. It is deficient.

Bear with me a little and I will be done. Think about these few inconsistencies of the 'standard reformed position': it believes that a regenerated person is still under condemnation, i.e. since one must believe to be legally justified. It believes that the gift of faith is given to those still under condemnation, i.e. since one must believe to be legally justified. It believes that the gift of faith is given to those who are still spiritually dead, since its mantra is 'believe to have eternal life.' Many more could be brought to your attention. [See the next section.]

I am glad you are quite clear about the 'standard reformed' view. I am still learning the Scriptures' view. Standard reformed view says, by faith you shall be justified and live; Scriptures say the just shall live by faith. Standard reformed view says, God justifies the believing; Scriptures say God justifies the ungodly. Standard reformed view says, we were reconciled to God when we were believers; Scriptures says we were reconciled to God when we were enemies.

I believe the 'standard reformed' view is NOT the view of the WCF. Simply, the WCF has this order in the application of redemption: Effectual calling (WCF 10) to grace and salvation embraces justification (WCF 11), regeneration and adoption (WCF 12). Effectual call transforms a condemned dead child of wrath into a justified living child of God bestowed with the gift of the Spirit - which includes the gifts of repentance and faith. That explains for the statement, 'Faith is not alone in the person justified.' An effectually called person is ready to be further sanctified (WCF 13) through the gospel call (WCF 14). Faith, which is ordinarily brought forth by the ministry of the word, is the sole instrument to declare and evidence the justified state of the person. Faith is the means, not to secure our justification, but to evidence that we are justified by grace while we were still ungodly and enemies. Breath is evidence and demonstration that we have been resuscitated to life. May the Lord give you to see the distinction! WCF faithfully summarizes the Scriptures on this point: effectual calling to grace and salvation ENABLES the elect to answer to the gospel call. Standard reformed position declares: gospel call blessed becomes effectual call... then regeneration... then faith... then justification... etc.

I am done. Thanks for your time. May the Lord bless us to walk in the Scriptures' view. Your nilly brother by grace, Sing.
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Dear brother W,
I thought you might like to know a little history. Briefly, the early particular Baptists who went to America were almost all solidly 1689 people. In the 19th century there was a big division over certain doctrines of salvation. One became known as the new school Baptists and eventually became Arminians, and Unitarians by the late 19th century. The other group who carried on the faith and practice of the early particular Baptists became known as the Regular or Old School Baptists. By God's providence, some new school Baptists began to discover their doctrinal root in the 1960's. Some of these people eventually became known as the Reformed Baptists. The Reformed Baptists is a small group among the Baptists who holds the 1689CoF (or its equivalents) as their doctrinal standard. I suspect that they did not move right back to the faith of their fathers as expressed in the 1689 CoF. If they did, then there won't be all these glaring inconsistencies and deficiencies that I have wrestled with and trying to square the 'standard reformed' view of the ‘modern’ Reformed Baptists with the Scriptures as summarized in the 1689. I am given to understand that the Primitive Baptists are direct descendants from the Old School Baptists, and claim themselves the true descendants of the early particular Baptists and still have the ancient 1689CoF as their church doctrinal standard. “Facts are stubborn things; and whatever may be our wishes, our inclination, or the dictates of our passions, they cannot alter the state of facts and evidence."

A recognized Reformed Baptist historian Thomas J. Nettles gave a fair and adequate defense of John Gill from the shameless and ignorant slanders of ‘hyper-calvinsim’ in his well-known book "By His Grace, For His Glory." I think he did a good job at stating the historical facts.

Frankly, I don't really know what John Gill or the Primitives Baptists believe. I believe I do know a little about what the early Particular Baptists who framed the 1689 CoF did believe. I have given the Confession some extensive study - by necessity because it is the church's confessional standard. Do you remember of words of a BP brother at the conference in Klang - the WCF is only a historical relic in many churches! Something good came out of that truthful but scathing statement. I left with a determination that the church I pastor must know what the forefathers had understood and summarised in the 1689 CoF. And the order of salvation that I read there is quite different from what the 'standard reformed position' is saying! So after careful and lengthy study, I changed course, and follow the ancient fathers instead of the modern espousers and defenders of the 'standard reformed' faith.

Now, you know a little story. May the Lord bless you with a good day tomorrow. Your nilly brother, Sing.
---------------

After more than a month's silence, brother W wrote again on Tue, 19 Apr 2005 10:47:23 +0800
Subject: Feedback on your article

My dear Brother,
I forwarded your article [Chapter 11 of 'A Pruning...' sing] to one of my respected teachers in America. I just received his reply. I am sure it will not be easy on your eyes. But I am sending to you nonetheless because I want you to know what others are thinking about your purpose... The Lord be with you. W
----

Dear W,

With respect to "Order of Salvation - Scriptures and 'Standard Reformed' View Compared," I'm sorry, but I really don't have time to work through this document, which strikes me as confused in a number of ways.

It is especially confusing in that what he says is the 'Standard Reformed" view is actually not. He says "faith precedes grace" in the 'Standard Reformed' view. But of course the Westminster Confession makes it clear that grace (justification) precedes faith.

In other words, what he often calls the "Scripture" view is actually the "Reformed" view. He is arguing against a straw man--or else, [He is arguing] against people who call themselves Reformed but are really not.

So, my dear W..., whatever this fellow's reason for this comparative exercise, he is making mischief (see 1 Tim 1:6-7). No doubt he means well, and I commend him for his zeal.

Busy pastors like yourself have more and better things to do than wrangle with this particular man's notions, which strike me as confused and sometimes ill-informed (of course he also says many true things). If you clearly expound the Scriptures and call sinners to faith in Christ crucified and risen, no one will be able to quarrel much with what you say.

Regards,
Robert Yarbrough [Please check with Googles for his credentials]
-----------------

Re: Feedback on your article

Dear Brother W,
Hey, I am comforted that you have not abandoned me! You are a brother in deed. Thank you very much for your kindness in forwarding the reply of Robert Yarbrough. I must say that it appears very easy on my eyes and I am delighted to read what he says.

Let me explain. In the comparison I have made, the view represented as 'standard reformed' is the view espoused and defended by Peter Kek and others as the teaching of Scriptures. Peter Kek and others insist on 'faith precede grace' and call that 'standard reformed' view. I thought you insisted on the same thing too - "no faith, no justification," "no faith, no life," "no preaching, no regeneration," etc.

I am not arguing against a straw man. I am exposing as deformed what Peter Kek and others espouse and defend and insist as the 'standard reformed' position.

I am arguing against these people whom your esteemed teacher Robert rightly describes as those, "who call themselves Reformed but are really NOT." Robert said it very well - that was the whole purpose of the comparison - to expose the deformed claims of some misguided 'reformed' people. HE SAID IT WELL. I now have a wonderful confirmation from an impartial reformed man of your choosing.

Robert said I meant well, and commended me for my zeal. I am not the least flattered. I am making no mischief. I am calling these misguided brethren to rightly divide the word of truth. But instead they charged me with 'fundamental and serious' errors, and have severed fellowship with me and the church here!!!

Thank you for your kindness in forwarding this feedback to me. Thanks.
by free grace, sing

- All elect are preserved in the state of grace

2008-01-24T20:53:00.000-08:00

7. All the Elect are Preserved in the State of Grace and Shall be Eternally Saved

All those whom God has predestinated to eternal life, He freely justifies in time, removing the just condemnation, and imputing freely the right to eternal life. These He also made partakers of the grace of adoption… i.e., regenerated by His Spirit to become His children.

“All those whom God hath predestinated unto life, and those only… He is pleased, in His appointed and accepted time, effectually to call… out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ… Those whom God hath accepted in the beloved, effectually called and sanctified by His Spirit, and given the precious faith of His elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance…”

Therefore ALL the elect of God, without any exception, will be saved [in the eternal sense], because all those whom God hath predestinated unto eternal life, He will sovereignly and effectually call them to eternal life. God freely and sovereignly predestined His elect unto eternal life and salvation without human aid. Why? God alone effectually calls all His elect to grace and salvation at His approved and appointed time without human aid; God alone justifies all His elect without human aid; God alone regenerates all His elect without human aid; God alone adopts all His elect without human aid; and God alone shall glorify all His elect without human aid.

God has appointed the preaching of the Gospel as the means to call to faith in Christ and belief in the truth those whom He has effectually called, justified, regenerated and adopted, i.e., those who have been given eternal salvation, that they may enter into the blessings of salvation in this life [1689.20.4]. When God effectually called His elect out of that state of sin and death to grace and salvation, they already possessed eternal salvation by God’s free and sovereign grace. Therefore preaching and believing are not to aid in their eternal salvation. Rather, they are to manifest the eternal salvation already bestowed.

Those to whom God has bestowed eternal life and called to faith are commanded to work out their own salvation with fear and trembling through the grace of God working in them. The salvation they have to work out for themselves by God’s grace is ENTIRELY different from the eternal salvation that was bestowed upon them by grace at effectual calling. This is not aiding God in their eternal salvation. This is working out their own timely/temporal salvation in this life. So, eternal salvation is entirely by God’s free and sovereign work. Temporal salvation is by the redeemed working out for themselves by God’s grace already working in them.

A child who was conceived in the black hole slum of Mumbai and died in infancy, and a child conceived in the Buckingham Palace and grew up to be a king that rules many kingdoms, both have immortal souls at their conceptions. One immortal soul is not in any way inferior to the other, even though their earthly destinies were so vastly different. All the good things of life – parentage, upbringing, health care, balanced diet, educational opportunities, etc. – that are bestowed upon a child enhance only his temporal good on this earth. His immortal soul given at conception remains unaffected. All the elect of God are effectually called to eternal salvation. Not all of these elect will enjoy and experience the same degree of temporal salvation here through the ministry of the word.

Eternal salvation is all of God’s free grace, from foreknowing to glorification. No human aid whatsoever is involved. Human responses and co-operation are only the effects and evidences of eternal salvation already bestowed by free sovereign grace. Human responses and co-operation of those already saved by God’s free grace affects their spiritual well-being in this life only. An elect who died in infancy and an elect who died as a sound and old age theologian are equally saved in the eternal sense, even though in the temporal sense, the latter experienced and enjoyed a great degree of temporal salvation that the former did not experience at all. One is not less saved than the other in the eternal sense; but one is very much more saved than the other in the temporal sense. And the purpose of the ministry of the word is appointed that God’s adopted children may be brought into the enjoyment of these blessings of salvation prepared for them in this brief and passing life.

Therefore, all the elect, without a single exception, are eternally saved at effectual calling and are kept to the end in the sense that they shall all be kept in that state of salvation and be glorified. Their eternal glorification is based entirely upon the fact that God Himself, by His sovereign and unconditional grace, has effectually called them, justified them, regenerated them and adopted them. It is not true that every single elect that hears the true gospel and is brought to faith in Christ will live a life of faith and holiness to the end. To hear the gospel and be brought to a belief in the truth and faith in Christ is very important, and it serves a divinely ordained function. The ministry of the word is vital to the spiritual well-being, the temporal salvation, of God’s children.

"I had rather starve and rot and keep the privilege of speaking the truth
than of holding all the offices that capital has to give,
from the presidency downward."
Henry Adams

- Sorrow and Misery of not walking godly

2008-01-24T20:52:00.000-08:00

6. The Sorrow and Misery of the Redeemed not Walking Godly

Not every branch in Jesus Christ bears fruit (John 15:2). When the fruitless branches are taken away, this is not to eternal condemnation, but rather to temporal judgment, as with some believers of the church in Corinth. Not every one who has had his sins purged by Christ’s particular redemption remembers their salvation and bears fruit (2Pet 1:9). The four kinds of ground in the parable of the sower also teach us this fact, where the Lord told His disciples to take heed how they hear, because they might not bear any fruit (Luke 8:18). “We then as workers together with Him also plead with you not to receive the grace of God in vain” 2Cor 6:1. Alas, this sad fact happens all too often among believers! They receive the grace of God in vain. Many children receive the benefits from their parents in vain – even so in the spiritual realm.

If a minister fails in his personal and doctrinal duties, he will cost himself and his hearers their faith and holiness (1Tim 4:16). This does not affect their eternal salvation, but it costs them their continuance in faith and holiness, ‘the love of many will grow cold,’ for their lives are compromised by the poor example of the minister’s life or his doctrinal errors in teaching. Their assurance is destroyed by inconsistent and deficient doctrines. The faith and holiness, and not the state of grace, of some were overthrown by Hymenaeus and Philetus (2Tim 2:17-18), by Jezebel the prophetess (Rev 2:20), and by the Judaizers (Gal 1:6; 3:1; 5:4,7). Yet! The Lord knew those that were His of those who had their faith overthrown (2Tim 2:19)!

King Solomon did not continue in faith and holiness. Read 1 Kings 11. Did God’s power keep him in a life of faith and holiness to the end? If your claim is true, then one is forced to conclude that God failed miserably in Solomon’s case. God did persevere to preserve him in a state of grace, though Solomon failed to live a life of faith and holiness to the end. Or just look at the nation of God’s elect people in the Old Testament as a whole? They were a nation bent on backsliding, “And my people are bent to backsliding from Me” Ho 11:7. It is hardly a picture of God’s chosen people being kept in faith and holiness by the power of God. Very far from it! But God did persevere to keep them as His elect people in the Old Testament.

Apostle Paul said to the brethren in Rome, “Therefore, brethren… if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live,” Romans 10:12-13; i.e., therefore brethren, for you to be carnally minded is death, to be spiritually minded is life and peace. These brethren are none other than “the beloved of God, called to be saints” Romans 1:7. If your claim were true, this warning and many others would become unnecessary. “Come out of her, my people, lest you share in her sins, and lest you receive her plague” (Rev 18:4). Some of the Lord’s people later were found in the harlot church at Rome, for Jesus called for His people to come out of her (Rev 18:4). Surely they were not continuing in faith and holiness by remaining in the Great Harlot herself.

The ‘death’ and the ‘life’ spoken of must be something other than the eternal condemnation and eternal salvation. These ‘beloved of God’ and ‘called to be saints’ have been delivered from eternal death, and have had eternal life bestowed by God’s free grace. The ‘life’ and ‘death’ are related to the temporal judgment and temporal salvation. There is a ‘life and peace’ that comes to the believers who live in faith and holiness; and there is a ‘death’ that the believers suffer who do not live in faith and holiness.

Matthew 16:25 “For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. Mark 8:35 “For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. Luke 9:24 “For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. John 12:25 “He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life.” If your claim were true, these warnings would be unnecessary.

I believe all these words are addressed to true disciples because only a regenerated elect man would consciously lose his life for Christ’s sake and the gospel’s. Whoever seeks to save his life will lose it, i.e., will suffer ‘death’ – not the physical death… but the wasting away of the redeemed life that was meant to be lived for God. Whoever loses his life for the Lord’s sake and the gospel’s will save it, i.e., will experience ‘life and peace’ – the fullness of the Lord’s blessings in this life, the abundant life here.

Compare the lives of Abraham and Lot. These two are classic examples illustrating the truth of ‘life and peace’ as a result of being spiritually minded and ‘death’ as a result of carnality. Both are equally saved in the eternal sense by the sovereign grace of God, but Abraham was certainly saved in a much greater and superior degree in the temporal sense. Spiritually minded Abraham experienced ‘life and peace’ in his earthly pilgrimage. Carnally minded Lot experienced death in his careless life.

The apostle Paul speaks of many saints of the church of Corinth: “For this reason many are weak and sick among you, and many sleep.” This was certainly not a case of God keeping these believers in faith and holiness to the end. Instead, in His righteous judgment, He terminated the earthly lives of these unfaithful and ungodly saints. These believers despised the holy things of God. Some would prefer to think that these were not among the elect of God, but there is no inspired evidence at all to support this assertion. The many who slept (died), slept in the Lord Jesus.

Read the letters to the seven churches in Rev 2-3. Do those letters support the idea that God, by His omnipotent power, keeps His elect people in a life of faith and holiness? Why was Paul worried about being a castaway, if God had guaranteed his persevering in faith and holiness (1Cor 9:27)? How can the love of money cause some to err from the faith, if God had guaranteed that all would persevere in faith and holiness (1Tim 6:10)? Why did Paul warn ‘holy brethren, partakers of the heavenly calling’ against departing from the living God, if God had guaranteed that all would persevere in faith and holiness (Heb 3:12)?

- The Saints Commanded to Walk Godly

2008-01-24T20:50:00.000-08:00

5. The Saints Commanded to Walk Godly – to Persevere

Everywhere in the Scriptures we read of the constant commands and exhortations for believers to be sober, to be vigilant against unbelief and ungodliness, to cease sleeping and be awake, to work out their own salvation with fear and trembling, to put off the old man, to mortify the flesh, to walk worthy of our heavenly calling, and to pursue a life of faith and holiness. This is because a life of faith and holiness brings the greatest degree of salvation to a believer here and now. Each believer is commanded to be sober, to press on, to pursue, to strive, to fight the good fight of faith, to maintain a life of faith and holiness. It is true that God works in them to will and to do of His good pleasure. However, it is each believer who must labour with fear and trembling, through the grace of God working in him, to work out his own salvation, to labour to attain and maintain a life of faith and holiness unto God, to battle against the lust of the flesh, the lust of the eyes, and the pride of life.

To be kept by the power of God in the state of grace to the end is VASTLY different from being kept by the same power in a life of faith and holiness to the end! Let there be no confusion. Distinction is the essence of sound theology.

Christ did declare, “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” John 10:28-29. Some seem to think that Christ had said this, “And I give them a life of faith and holiness, and they shall never cease to live a life of faith and holiness; neither shall anyone draw them away from a life of faith and holiness.”

There are obvious cases of believers who did not persevere in faith and holiness to the end. Most who hold to the ‘standard reformed position’ would just conveniently dismiss all such cases as false converts, i.e., those not elected of God. I believe this is a very deficient and inadequate solution. This is a dangerous form of reformed legalism. Lot, the nephew of Abraham, certainly did not continue in faith and holiness to the end. But God certainly kept Lot in the state of grace to the end, and as a result he entered into his eternal salvation. In churches today, many believers are more like their cousin Lot than their father Abraham. They are kept in the state of grace, because God by His power persevered to preserve them in the state of grace. However, only Abraham lived a princely life, through his faith and obedience. Lot lived a slavish life and missed God’s best for his life here as a pilgrim.

Eph. 2:8-10 “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” God has before ordained that we SHOULD walk in them. But do we? Perseverance in faith and good works is the ultimate evidence of preservation in grace. But is it right to draw the inference that all elect will therefore persevere in faith and holiness of life? God's grace shall certainly preserve His elect in that state of grace and salvation to eternal glory. None shall fall finally away so as to be eternally lost. The elect "are kept by the power of God through faith unto salvation ready to be revealed in the last time" (1 Pet. 1:5). That is a solid Biblical truth that we should hold fast. Scripture exhorts and admonishes us to "persevere" in our faithfulness, to fight the good fight of faith, ‘watch ye, stand fast in the faith, quit you like man, be strong.’ The elect’s preservation in the state of grace and salvation is an absolutely certainty because God perseveres to preserve His people. The elect’s perseverance to live holy and faithful life by the grace of God is conditioned upon the believer faithfully working out his salvation with fear and trembling.

Another usage of the word perseverance involves the continuance of a child of God in visible good works and the outward exercise of faith and holy living that is visible to others as well. A child of God may or may not continue in works of faith and holiness of life. Whether a child of God does or does not have this kind of continuance depends upon their personal obedience or disobedience to God. Needless to say, without God working in him both to will and to do His good pleasure, a child of God will have no obedience, yet unless he also exercise the God-given graces to do good works and exercise the inherent faith they have been given at effectual call to eternal life, they will fail to continue in faithful living and holiness of life. Failure to do so will mean missing out on some timely aspects of the blessings of salvation, but it will not change the fact that they will persevere, continue or remain in a state of grace (eternal life) and finally be housed in glory. Their persevering, continuing or remaining in the state of grace is wholly and completely and solely by the free grace of God, wholly and completely independent of their working out their salvation with fear and trembling or how well they stand fast.

While it is obviously a fact that God will without fail persevere to preserve His child in a state of grace (eternal life) to glory, it is just as obvious that not all children of God will persevere in obedience and holiness of life and some may even die in a sad state of disobedience. Thank God that He perseveres to preserve us in a state of grace and salvation (eternal life) regardless of whether we persevere in obedience and holiness of life, and enjoy the timely blessings of salvation that attend such obedience. God’s free grace perseverance to preserve His every elect is the ground and warrant and motivation for His saints to continue in a life of faith and holiness. The free grace of God that has brought salvation to us, teaches “us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” The exhortation that the saints SHOULD live soberly, righteously, and godly, in this present world IS NOT the same as saying all the saints WILL live soberly, righteously, and godly, in this present world.

- God Perseveres to Preserve

2008-01-24T20:49:00.000-08:00

4. Our Covenant Faithful God Perseveres to Preserve His People

The absolute certainty of the elect to continue in the state of grace is attributed solely to the covenant faithfulness of the Triune God, and not on anything the elect do. Remaining in that state of grace, i.e., the state of eternal life and salvation does not depend in any way upon performance by the elect. It depends entirely upon the Triune God persevering in His covenant faithfulness toward His covenant people. This absolute certainty of the saints continuing in the state of grace is despite the fact that ‘many storms and floods arise and beat against them’ and ‘through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them.’

The covenant of grace depends solely on the power and faithfulness of God and His mighty Christ chosen out of the people (Ps 89:19-29). And His seed shall endure forever, even if they do not continue in faith and holiness and must be chastened for breaking His commandments (Ps 89:30-37). The last will and testament of God on which our eternal life rests is conditioned only on the death of the testator, not the faithful and holy lives of the beneficiaries (Heb 9:15-17). The conduct of beneficiaries after the bequeathing of the estate (the state of grace) is not altered by later actions of the beneficiaries, for the transfer of assets has already taken place.

The 1689.17.2 reads thus, “This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ and union with Him, the oath of God, the abiding of His Spirit, and the seed of God within them, and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.”

Nothing at all said of the divine power of God keeping His elect in a life of faith and holiness to the end. It does insist upon the certainty and infallibility of the divine power of God persevering to preserve the elect in the state of grace forever; and not by anything the saints do, but upon the immutability of the decree of election. God perseveres to persevere His elect in the state of grace, therefore His elect remains in that same state.

1689.17.3 reads, “And though they may, through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation, fall into grievous sins, and for a time continue therein, whereby they incur God’s displeasure and grieve His Holy Spirit, come to have their graces and comforts, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and temporal judgments upon themselves, yet shall they renew their repentance and be preserved through faith in Christ Jesus to the end.”

Everything stated here plainly militates against the claim that by the divine power of God the elect continue in a life of faith and holiness. The very opposite is stated. And despite all the evidence of faithlessness and ungodliness of life, they are kept in the state of grace to the end by the power of God. ‘Yet they shall renew their repentance and be preserved, through faith in Christ Jesus, to the end’ – i.e., they shall remain in the state of grace and salvation by Jesus Christ into which they were called at effectual calling. They are not disowned and cast away by the Father, not even the prodigal son was disowned. This is not in any way approving the swinish life of the prodigal son. “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity” 2Tim 2:19.

God has promised to keep His elect people in the state of grace. God’s unconditional grace has not only brought the elect into a state of grace and salvation by Christ Jesus, but He also perseveres to preserve them in the same state unto eternity. The Scriptures do not promise any saint a life of faith and holiness by the power of God.

- The Scriptures' testimony...

2008-01-24T20:48:00.000-08:00

3. The Scriptures’ Testimony on the Perseverance of the Saints

Hear the confession of God’s people. Did God keep them in faith and holiness by His power, or did God keep them in the state of grace despite all their evil and unfaithfulness? Please read Nehemiah 9:25b-32a., “And [they] delighted themselves in Your great goodness. Nevertheless they were disobedient and rebelled against You, cast Your law behind their backs and killed Your prophets, who testified against them to turn them to Yourself; and they worked great provocations. Therefore You delivered them into the hand of their enemies, who oppressed them; and in the time of their trouble, when they cried to You, You heard from heaven; and according to Your abundant mercies You gave them deliverers who saved them from the hand of their enemies. But after they had rest, they again did evil before You. Therefore You left them in the hand of their enemies, so that they had dominion over them; yet when they returned and cried out to You, You heard from heaven; and many times You delivered them according to Your mercies, and testified against them, that You might bring them back to Your law. Yet they acted proudly, and did not heed Your commandments, but sinned against Your judgments, ‘Which if a man does, he shall live by them.’ And they shrugged their shoulders, stiffened their necks, and would not hear. Yet for many years You had patience with them, and testified against them by Your Spirit in Your prophets. Yet they would not listen; therefore You gave them into the hand of the peoples of the lands. Nevertheless in Your great mercy You did not utterly consume them nor forsake them; For You are God, gracious and merciful. “Now therefore, our God, The great, the mighty, and awesome God, Who keeps covenant and mercy… You have dealt faithfully, but we have dealt wickedly.”

Where, may I ask, is the divine power that keeps these chosen people in faith and holiness? What is conspicuously noted is the covenant mercy of God. He did not utterly consume a people who were constant covenant breakers. Behold, how God perseveres to preserve His redeemed people who deserved to be utterly consumed many times over! Some would be quick to retort, ‘O these are not spiritual people. They are not true believers.’ Read the Scriptures again, please. I believe it takes grace and great spirituality to say, “You have dealt faithfully, but we have dealt wickedly.”

And what about the saints in the NT churches? Read the letters to the Corinthian believers. Read some of the letters addressed to the seven churches in the Book of Revelation. What do we see? Is there divine power to keep His people in faith and holiness? Did the power of God fail in those circumstances? Do the lives of the believers in our churches bear any resemblance to the claim that the divine power of God keeps every one of His elect in a life of faith and holiness? Perhaps the believers in our churches who do not exhibit a life of faith and holiness need to be consigned to the category of the non-elect in order to make the presumptuous claim to be true! Are the lives of believers in the other non ‘standard reformed position’ churches marked by less faith and holiness? Is the power of God operating less in their lives to keep them faithful and holy to the end?

As we consider a subject like this, are we not bound to the Holy Spirit’s choice of words? Should not man live by every word of God (Luke 4:4)? Should not we ministers hold fast the form of sound words (2Tim 1:13)? If so, then we should realize that perseverance (the object acting) is used only once to describe continuing in prayer (Eph 6:18). We should then realize that preservation (the object being acted upon) is used several times to describe God’s work in keeping His elect from losing their eternal salvation (1Thess 5:23-24; 2Tim 4:18; Jude 1).

God perseveres, i.e., God’s steadfast faithfulness to the covenant of redemption in the face of covenant unfaithfulness – to preserve His people in the state of grace. However, when we say that the ‘perseverance of the saints’ refers to God’s perseverance to preserve the saints in the state of grace, we are not diminishing one iota the biblical command and exhortation to the saints to fight the good fight of faith to continue in a life of faith and holiness. We need to be clear what constitutes the biblical and historic meaning of the perseverance of the saints, and not impose our own novel man-centered idea upon the historic theological term.

- The Confession’s Summary

2008-01-24T20:47:00.000-08:00

2. The Confession’s Summary on the Perseverance of the Saints

Since the 1689 CoF is the Confessional Standard of your churches, let me turn your attention to it. The Confession of Faith should provide a good answer to the question.

1689.17.1 on the ‘Perseverance of the Saints declares thus:
“Those whom God hath accepted in the beloved, effectually called and sanctified by His Spirit, and given the precious faith of His elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, whence He still begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality; and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, yet He is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of His hands, and their names having been written in the book of life from all eternity.
[The paragraph above is a combination of the 1647 WCF 17.1 and article 23 of the First London Baptist Confession of Faith, 1644 (in italic).]

Please note carefully that the essence of the perseverance of the saints is summarized in 1689.17.1 as; negatively, all those whom God has effectually called out of the state of sin and death to grace and salvation by Jesus Christ ‘can neither totally nor finally fall from the state of grace;’ and positively, that all those whom God has effectually called out of the state of sin and death to grace and salvation by Jesus Christ shall certainly persevere [continue, remain] therein [i.e., in the state of grace] to the end, and be eternally saved.

It is plain and obvious then that the perseverance of the saints is about the divine faithfulness of God in keeping all the effectually called elect in the state of grace to the end. It is not about the divine power of God in keeping all the effectually called elect in a life of faith and holiness to the end. It is not even about the continuous activity of the effectually called elect to remain in a life of faith and holiness. IT IS about the continuous activity of God of keeping the regenerated elect in the state of grace. In the words of Berkhof, “It is, strictly speaking, not man but God who perseveres.” God perseveres to preserve the regenerated elect in the state of grace till they enter into glory. God perseveres in His steadfast faithfulness to the covenant of redemption in the face of constant covenant unfaithfulness by His people. God perseveres to preserve His people in the face of constant covenant unfaithfulness, not a life marked by faith and holiness of life.

To say that all the effectually called elect are kept by the power of God in the state of grace to the end is very different from claiming that all the effectually called elect are kept by the power of God to continue in a life of faith and holiness to the end. They are two very different things.

The perseverance of the saints in the state of grace is God persevering to preserve the saints in the same state of grace to the end. It is not the saints continuing in a life of faith and holiness to the end. The former is a biblical teaching. The latter is a common misunderstanding and confusion at best, and a presumptuous claim at worst. Distinction is the essence of sound theology. The failure to distinguish the two leads to delusion and unbiblical claims.

Let me illustrate. Mr. Wang, the Owner and Master of a big Mansion, told a newly adopted boy, “As long as I am the owner of this mansion, you shall always remain a member of my family and have free access to all the blessings available in my mansion.” Mr. Wang’s promise guarantees that the lad will remain as a member of his family no matter what. The lad will never be turned away from or cast out of the family. It would be a serious delusion and grave presumption for the lad to think that the master’s words to him are a promise to keep him in a life of robust health and active usefulness to the end! No such thing is promised to him! For the boy to achieve and maintain a life of robust health and active usefulness, he has to labour hard to avail himself of all the appropriate means that the Master has freely made available for such purposes. Every believer, by the grace of God, has to fight and strive against the flesh, the devil, and the world to attain a life of faith and holiness, i.e. to work out his own salvation with fear and trembling

In fact the whole chapter 17 on the perseverance of the saints does not give the slightest hint that the power of God will keep the believers in a life of faith and holiness. There is no such promise. It is a foreign idea – reformed legalism – read into it. There is only certainty and infallibility of the security and perseverance of the saints in the state of grace by the divine power of God.

Instead, it is specifically stated that the believers will be overcome by unbelief and ungodliness. This is the very opposite of the presumptuous claim that the power of God will keep all the elect in a life of faith and holiness. IF this claim were indeed true, O, how wonderful and marvelous it would be. It would be so delightful for all the shepherds to shepherd flocks of faithful and holy sheep! There would be much less sorrow and grief for the shepherds to bear. They would have less gray hair. They would die at riper age too. But alas, the hard facts of the life and situation in our churches so easily demonstrate the utter fallacy of this deluded claim. It is strange that pastors could make a bold claim that is quite contrary to the hard reality of ministerial experience. Moreover such claim is also contrary to the testimony of the Scriptures, both in the Old and New Testaments, concerning the general spiritual state of God’s people.

'Persevere therein to the end' simple means remains/continues in that state of grace to the end - WITHOUT the elect doing anything. An elect is brought into that state of grace by pure and free grace... and is kept in that same state of grace by the same pure and free grace unto eternal glory. He therefore perseveres – i.e. he remains and continues in that state of grace is absolutely by pure and free grace. To continue in a life of faith and holiness requires the good fight of faith against the lust of the flesh, the lust of the eyes, and the pride of life.

IX. The 7th Theological Statement

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IX. The 7th Theological Statement Briefly Examined

‘Standard reformed’: All the elect will be saved eternally because they will hear and believe the gospel; and God’s power keeps them in a life of faith and holiness, and thus all persevere in faith and holiness to the end.
1689 Baptist: All the elect shall be saved eternally because God effectually calls them to eternal life; and God perseveres to preserve His elect in the state of grace, and they shall remain in that state of grace and be eternally saved.

The 7th theological statement expressed in your letter is as follows:
Perseverance of the saints – that all the elect will be saved, and kept in faith and holiness by the power of God and thus all persevere to the end.

Let me put the pruning knife to this last of the seven deformed branches by referring you to one respected reformed theologian.

1. The View of a Respected Reformed Theologian
on Perseverance

I will quote Berkhof, a man highly respected by many who hold to the ‘standard reformed position.’ Please read his words carefully, and note his caution that the doctrine requires careful statement because the term is so commonly misunderstood. I will highlight some portions in bold.

“The doctrine of perseverance requires careful statement, especially in view of the fact that the term “perseverance of the saints” is liable to misunderstanding. It should be noted first of all that the doctrine is not merely to the effect that the elect will certainly be saved in the end… but teaches very specifically that they who have once been regenerated and effectually called by God to a state of grace, can never completely fall from that state and thus fail to attain to eternal salvation, though they may sometimes be overcome by evil and fall in sin… Moreover, we should guard against the possible misunderstanding that this perseverance is regarded as an inherent property of the believer or as a continuous activity of man, by means of which he perseveres in the way of salvation… When Strong speaks of it as “the voluntary continuance, on the part of the Christian, in faith and well doing,” and as “the human side or aspect of that spiritual process which, as viewed from the divine side, we call sanctification,” – this is certainly liable to create the impression that perseverance depends on man. The Reformed, however, do not consider the perseverance of the saints as being, first of all, a disposition or activity of the believers, though they certainly believe that man co-operates in it just as he does in sanctification. They even would stress the fact that they would fall away, if he were left to himself. It is, strictly speaking, not man but God who perseveres. Perseverance may be defined as that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion. It is because God never forsakes His work that believers continue to stand to the very end.” [End quote] Berkhof’s Systematic, page 545-6.

It is obvious that many have made the mistake that Berkhof warned against. They have made the doctrine of perseverance to teach “very specifically that they who have once been regenerated and effectually called by God to a life of faith and holiness [in contrast to a state of grace] can never completely fall from that life of faith and holiness [in contrast to state] and thus persevere to the end and attain to eternal salvation.” It seems that many have unconsciously replaced ‘a state of grace’ with ‘a life of faith and holiness.’

A. H. Strong, who is critiqued above, was a Baptist theologian, 1836-1921; see Nettles’ mild critique of Strong in his book ‘By His Grace for His Glory.’ Strong made the serious but common error of identifying the perseverance of the saints with ‘a continuous activity on the part of the Christian in faith and well doing.’ If I am not mistaken, your idea of ‘all elect shall persevere in faith and holiness to the end’ is identical with Strong’s idea of ‘a continuous activity of man in faith and holiness to the end’ as the essence of the doctrine of perseverance. As he rightly warned, Strong was mistaken and confused as to what constitutes the essence of the doctrine of the perseverance of the saints.

There isn’t the slightest hint in Berkhof’s chapter on the ‘Perseverance of the Saints’ (pages 545-9) to the effect that the power of God keeps all the elect in a life of faith and holiness to the end. It is very sad that Berkhof’s caution of possible misunderstanding has been ignored by so many who claim to believe the same doctrine. I just wonder, how well does your ‘standard reformed position’ compare with the view articulated by Louis Berkhof? Whose is the ‘standard reformed position,’ yours or his?

Berkhof (1883-1957) did not say anything new. His chapter on ‘Perseverance’ is basically a brief summary of what John Gill (1697-1771) had written on the ‘Perseverance of the Saints’ in his Body of Divinity 200 years earlier. Dr Thomas J. Nettles, in his book ‘By His Grace and for His Glory, has a lengthy chapter on “John Gill: A correction to modern caricatures and misrepresentations.” Perhaps we should begin reading the works of this Particular Baptist theological giant and the other Particular Baptist forbears. We are not doing ourselves a service by restricting our reading to the weaker Calvinism and diluted thinking of more current authors.

Interestingly, The Oxford Universal Dictionary on Historical Principle gives the following theological definition to the word perseverance: “Continuance in a state of grace leading finally to a state of glory.” This is the historical usage of the word.

A child of God has eternal life, bestowed by free grace, and eternal life is eternal. It continues; it never fails to continue. It is the eternal life in him that never fails. It is not his perseverance in a life faith and holiness that never fails. The very nature of eternal life is that it continues by virtue of the very power that gives that eternal life. This is the perseverance that the Confession speaks of. That was the historical usage of the word perseverance. Once regenerated by God’s free grace and omnipotent power, the elect will persevere, remain or continue in that state of grace and salvation unto eternal glory. If a person possesses eternal life then he must persevere or continue in that state of grace and salvation because the eternal life he possesses MUST CONTINUE. The person that possesses eternal life may possibly do and be overcome by many and various sins as the London Confession states, but the eternal life he has continues, remains or perseveres. The very nature of eternal life bestowed at effectual calling unto eternal life must continue and as that eternal life continues then the possessor of that eternal life does persevere in that state of grace and salvation. See this ancient truth summarized in the 1689 CoF.

Buck’s Theological Dictionary - about 1820, the entire Dictionary can be found online – defines perseverance as ‘the continuance in any design, state, opinion, or course of action. The perseverance of the saints is their continuance in a state of grace to a state of glory. This doctrine has afforded considerable matter for controversy between the Calvinists and Arminians…’ Perseverance is the continuance by the elect in that state of grace into which God’s free grace has brought them. The modern Calvinists and the ‘standard reformed’ folks have shifted the whole emphasis of perseverance away from the elects’ continuance in the state of grace into which God’s free grace has brought them to that which the regenerated elect do and continue to do. This degeneration from pure grace to man’s work is the natural inclination and disposition of men. The way the modern Calvinsists and the ‘standard reformed’ folks understand perseverance, there is no longer any controversy between them and the avowed Arminians. There is no more difference between them on this doctrine, just as in the doctrine of justification! How time have changed! ‘Peace, peace; when there is no peace!’

- What some reformed theologians say

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8. What Some No Less ‘Standard Reformed’ Theologians Say

Though speculating more than producing biblical evidence, Reformed theologians have indicated that there may be many elect who were not reach with the gospel, and remaining unbelieving. Here are two examples:

Jerome Zanchius (1516-1590; Reformed) wrote, “Let it be observed that in all ages the much greater part of mankind have been destitute even of the external means of grace, and have not been favoured with the preaching of God’s Word, or any revelation of His will… Hence many nations and communities never had the advantage of hearing the Word preached, and consequently were strangers to the faith that cometh thereby. It is not indeed improbable, but some individuals in these unenlightened countries might belong to the secret election of grace, and the habit of faith might be wrought in these.”

William G.T. Shedd (1820-1897; Presbyterian) wrote, “It does not follow, however, that because God is not obliged to offer pardon to the unevangelized heathen, either here or hereafter, therefore no unevangelized heathen are pardoned. The electing mercy of God reaches to the heathen. It is not the doctrine of the Church, that the entire mass of pagans, without exception, have gone down to endless impenitence and death. That some unevangelized men are saved, in the present life, by an extraordinary exercise of redeeming grace in Christ, has been the hope and belief of Christendom. It was the hope and belief of the elder Calvinists, as it is of the later.” Regarding those other than infants who are regenerated by Christ without the gospel call, Shedd writes, “This is commonly understood to refer not merely, or mainly, to idiots and insane persons, but to such of the pagan world as God pleases to regenerate without the use of the written revelation.” [Dogmatic Theology]

- Redeemed out of Every Tribe...

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7. Redeemed out of Every Tribe and Tongue and People and Nation

Consider Apostle John’s description of the vast company of the redeemed elect gathered in heaven in Revelation 5:9, “… And have redeemed us to God by Your blood out of every tribe and tongue and people and nation.” This obviously includes individuals from every tribe and tongue and people and nation that has ever existed, many of which are mentioned in the early chapters of Genesis. In Gen 10 we read, “Now this is the genealogy of the sons of Noah: Shem, Ham, and Japheth. And sons were born to them after the flood… From these the coastland peoples of the Gentiles were separated into their lands, everyone according to his language, according to their families, into their nations… These were the sons of Ham, according to their families, according to their languages, in their lands and in their nations… These were the sons of Shem, according to their families, according to their languages, in their lands, according to their nations… These were the families of the sons of Noah, according to their generations, in their nations; and from these the nations were divided on the earth after the flood.” In Genesis 18, many diverse tribes are mentioned, i.e., the Kenites, the Kenezzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites.”

The language indicates that there were some (not all) that came from every classification that was mentioned. Thus there were some redeemed out of every kindred (tribe or family), some out of every tongue (or language spoken), some out of every people, and some out of every nation. The very fact that these different groups are specified is a prime indication that not any group would be left out. This would also include nations or groups that no longer exist and disappeared long ago before the gospel is ever brought to them. The language shows that God does have a people within all of these groups. Then it would seem that the Lord would be a “dwelling place in all generations” for those “out of every” different group in every generation also, just as the psalmist declares, “Lord, thou hast been our dwelling place in all generations” Ps 90:1.

The Scriptures declare that God has redeemed individuals by the blood of Christ out of every tribe and tongue and people and nation. This is undeniable divine revelation. It is also a historical fact that many of those ancient tribes and ethnic nations had perished long before the gospel age ever dawned. What about those tribes that were wiped out at the great flood? Were Noah and his family the only elect when the flood brought the destruction? Were all of Noah’s sons among the elect because they were saved from the water? What about Ham? Is perishing in the flood the same as perishing in hell? Was being saved in the flood the same as being saved from eternal hell? There are also tribes that have since disappeared in the gospel age before the gospel was brought to them. To conveniently dismiss that there were elect amongst such tribes or people because the gospel never reached them is to dismiss these plain declarations in Rev 5:9; 7:9; as if they didn’t exist in Scripture. Shall we accept the Scriptural description of the extent of the redeemed elect or our own, framed to conveniently fit our deficient and inconsistent concept of the application of salvation, i.e., no gospel preached, no elect there.

How then did the individuals from those tribes and nations ever find themselves in the vast company of God’s redeemed in heaven? They were redeemed and are found among that vast multitude in heaven. Did they have the gospel preached to them? By persevering in faith and holiness to the end? How many ways are there for God’s elect to get into heaven? There is ONE and ONLY, exactly the same for each and every elect. And it is this: “Those whom God hath predestined unto life, He is pleased in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh: renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by His grace.” [1689.10]. It is by God’s sovereign and free-grace act of effectually calling each elect unto eternal life in Christ Jesus.

“It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father” John 6:44-45. This passage speaks of ‘all’ and ‘everyone’ being effectually drawn to Jesus Christ by the Father, to eternal life in Christ Jesus at effectual call. It is those whom God has effectually called to union with Christ that have life to answer to the gospel call. But the gospel call does not come to every one effectually called of God. The effectual call unto life in Jesus Christ is independent of the gospel call. Citizenship in heaven does not depend on the enjoyment of the gospel call and conversion. That explains why there are individual redeemed out of every tribe and tongue and people and nation even though the gospel did not reach every tribe and tongue and people and nation.

God does not depend on the gospel call to effectually call His elect to eternal salvation. He said of His elect, “I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, ‘Know the LORD,’ for all shall know Me, from the least of them to the greatest of them.” He Himself shall teach. This happens at effectual call unto life. The gospel call to faith in Christ serves to bring to light what God has done. That’s the divine purpose for the preaching of the gospel – to announce the wonderful things God HAS ALREADY DONE in His elect, calling them to belief in the truth of their salvation. The gospel must be preached. God has ordained it for a specific purpose – that His redeemed may know what He has done for them and believe the truth of their salvation.

No nappies and baby’s clothes and food are needed in the conception and birth of a child. But let no misguided man conclude that nappies and clothes and food are then not necessary for the child that has been born! That’s foolish! These things are not necessary to conceive life but necessary to give him comfort and nourishment. So also the urgency and the necessity of preaching the gospel message to sinners among whom are found the elect people of God.

- Do All the Elect Believe and Obey the Gospel?

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6. Do All the Elect Believe and Obey the Gospel?

Let us consider this question by stating the summary of 1689.10.1-3:
Para. 1 describes the effectual calling of all the elect – all the elect are effectually called unto eternal life – justified, regenerated and adopted – in exactly the same manner. There is no exception. In this sense all are equally effectually called and eternally saved independent of the preaching and hearing of the gospel. All these are enabled to answer the gospel call to faith in Christ and belief in the truth. Whether the gospel call comes to each and every one of them is plainly stated in Para. 3.

Para. 2 describes ALL those effectually called elect unto eternal life in Para 1 who do have the outward gospel call brought to them; and the spiritual life in them enabling them to embrace Christ and believe the truth. Only those who have been saved in the sense of paragraph 1 are being saved through faith in Christ and belief in the truth of Para. 2.

These are the exact words of Para 3: “Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how He pleaseth; so also are all elect persons who are incapable of being outwardly called by the ministry of the Word.”

Para. 3 describes ALL those effectually called elect in Para 1 who, for all sorts of reasons, do not have the gospel call brought to them. All the elect spoken of in Para. 3 are among those spoken of in Para 1 because Para 1 speaks of the effectual calling of ALL those whom God predestined to eternal life. However, the effectually called elect in Para 3 are among all those who do not have the outward gospel call. Who are those embraced in Para 3?

The common mistake made here is that paragraph 3 speaks only of those elect like infants and mentally retarded who have no capacity to receive the gospel call. To say that the infants and the mentally handicap do not receive the gospel is stating something obvious and unnecessary. Who would ever preach the gospel to the infants who died in infancy and the mentally handicapped? Believers would certainly pray for such. The gospel call has relevance or application only to the sentient elect. Therefore Para 3 is concerned chiefly with those effectually called sentient elect who have the capacity to hear and receive the gospel call but, in the providence of God, do not have the gospel brought to them, thus are among those elect persons who are not able to be outwardly called by the ministry of the Word. To be outwardly called by the ministry of the Word, the ministry of the Word must be available. “And how shall they believe on Him of whom they have not heard? And how shall they hear without a preacher?” asked Apostle Paul? And that is the subject of ‘so also are all elect persons who are incapable of being outwardly called by the ministry of the Word.”

The phrase “so also are all elect persons” must necessarily embrace far more than just the elect who are mentally retarded of whatever age. Beside death at infancy, is mental retardation the only cause that hinders some elect of God from hearing the gospel? It is quite obvious that these are not the only two groups that are incapable of being outwardly called by the ministry of the Word. If that were so, the Framers would have stated it plainly. But the Framers’ words, “so also are all elect persons who are incapable of being outwardly called by the ministry of the Word” clearly embraces a far wider group of elect. If we consider carefully that since the ministry of the word is plainly of no relevance to the infants and the mentally retarded, it would become obvious that the clause must embrace those to whom the ministry of the Word is relevant. That means there are effectually called sentient elect who are incapable of being outwardly called by the ministry of the Word. For some reasons, these sentient elect are incapable of being outwardly called by the gospel preaching, i.e. the gospel failed to reach them.

Let it be observed carefully that the description of the effectual call in Para. 1 applies to ALL those whom God has predestinated unto eternal life. Therefore the description there includes the effectual call of all elect infants dying in infancy and “all elect persons who are incapable of being outwardly called by the ministry of the Word.” It is a basic error to think that these elect mentioned in Para 3 are effectually called to eternal life in a different way. The effectual calling of every single elect to eternal life is the same. This is an important point to note because this shows that the words “are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how He pleases” in Para 3 are synonymous with “He is pleased… effectually to call, by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ” in Para 1. The words ‘Christ through the Spirit’ in Para 3 is the equivalent of ‘His Word and Spirit’ of Para 1. This is a clear proof that in the framers’ mind, ‘His Word’ refers to Christ, the eternal Logos, and the Life-giving Word.

Some folks sincerely believe that the gospel has been preached to every sentient elect who is capable of being outwardly called by the ministry of the word in every place in every age. (Someone may like to inform us at what age does an elect become sentient!) They also believe that there are no sentient elect among those who have never heard the gospel. What is the basis for such conviction, I know not. They may assert, “God’s absolute sovereignty guarantees that His gospel preachers will bring the good news to all such elect.” I doubt that one can find any evidence for such an assertion. The appeal to God’s sovereignty is contradictory and inconsistent because the acknowledgement that there are elect infants dying in infancy and the mentally retarded is an explicit admission that God does not assert His sovereignty and omnipotence so that all His elect will hear the gospel preached by man and embrace Christ and believe the truth. The appeal to the sovereignty of God cuts both ways! Don’t play with a double-edged sword!

The chief reason for such belief and assertion is consistent with the erroneous idea that without the instrumental means of gospel preaching God is impotent to effectually call His elect unto eternal life and eternal salvation. Such sincerely believe that the gospel preaching is the necessary instrumental means through which the Triune God bestows eternal life to His elect. They sincerely believe that God voluntarily subjects His absolute sovereignty and omnipotence to eternally save His elect through the human instrument of preaching the gospel. But such would be afraid to own the just and necessary implication that the eternal salvation of God’s elect is then finally dependent on man’s faithfulness in playing his crucial role, otherwise some of God’s elect will not hear the gospel and will not be eternally saved but will perish eternally. Such notion assumes that God’s absolute sovereignty and omnipotence guarantee man’s complete faithfulness in his role as the instrument. Does man cease to be a free moral agent and become a mechanical robot under God’s sovereignty? Has the Church been found faithful in each generation?

Let me ask a few questions for your consideration: Who are those embraced by the phrase ‘so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word’? It is generally assumed that it embraces those of unsound mind only. The gospel preaching is for those sentient elect who can hear and believe! Who do you think the framers have in mind when they say, ‘so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word?’ Those who have no mental and intellectual capacity to hear and believe? Did they have only the mentally retarded in mind? What relevance has the ministry of the word to do with them anyway? I believe the framers had in mind those sentient elect that the ministry of the word failed to reach. What will happen to such elect – who can hear but do not have the gospel brought to them?

What constitutes an incapability to be outwardly called by the ministry of the Word? Is it only the handicap in the person who needs the gospel, e.g. mental handicap? Does it include the many and diverse handicaps of those who are responsible to communicate the gospel to him? Does the failure of the churches in ministering the word render any sentient elect to be incapable of being outwardly called by the ministry of the word? What are possible causes for the incapability – with respect to those sentient elect who need the gospel, and with respect to those responsible to communicate the gospel to them? I am only asking! I hope people are thinking. I would be most grateful for some answers to these questions. Is it not true that in life, it is common for a sick man to fail to be healed because of the unavailability of medicine? He is able to take the medicine for his sickness, but no medicine is brought to him! Thus such a man is incapable of being brought to health by the availability of medicine.

What will happen to all the elect persons who are incapable of being outwardly called by the ministry of the Word? Are the framers saying that ‘all elect persons, who are incapable of being outwardly called by the ministry of the Word’ are effectually called and regenerated and eternally saved in ONE way (without the instrumental means of gospel preaching) and all the rest of the elect are effectually called and regenerated and eternally saved in ANOTHER (different) way (with the instrumental means of gospel preaching)?

Is it possible in every generation, before and during the gospel age, that God’s people have communicated the gospel to every single elect in that generation, and therefore, not a single elect of God in that generation is left without having the gospel of Christ communicated to him and converted to faith in Christ? Has the blessed God hinged the eternal life of His elect on the faithfulness of the preacher and the faithfulness of the hearer, or does this combined faithfulness only affect the temporal and earthly blessings of conversion, bringing greater or lesser peace, joy, assurance, etc. for the life here and now?

I believe therefore the Confession is very specific that ALL the elect are called to eternal life, but not all sentient elect are outwardly called to faith in Jesus Christ by the ministry of the Word. The failure of the gospel call to reach them renders them incapable of being outwardly called by the ministry of the word.

The Confession is also crystal clear that of all who do hear the gospel call but remain in unbelief and reject Christ, such have no ground whatsoever to hope in the salvation of their soul from eternal condemnation. Such unbelieving and unrepentant ones are under the certain prospect of condemnation. Only those who have had the gospel communicated to them but reject the gospel can be said to be unbelieving and unrepentant. We can hardly label those who have never heard the gospel as unbelieving and unrepentant. That would be cruel, presumptuous and injurious. If such were to ask you, ‘On what basis do you say that I am unbelieving and unrepentant’ how would you reply? The Scriptures speak chiefly, but not exclusively, concerning those who do hear the gospel call. That it does not follow that there were no elect of God among the vast multitude who did not hear the gospel is obvious. Let us be careful.

Consider this passage in Ezekiel 34. In this chapter we have a scathing prophecy of judgment against irresponsible shepherds of Israel. They care more for their own welfare, reputation and comfort. They neglect their work as shepherds. As a result, this is what happened to God’s sheep: ‘And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them” 34:5-6.

Please note carefully that the Lord declared that His sheep are throughout all the mountains, and upon every high hill: yea, His large flock was scattered upon all the face of the earth. The shepherds never reached many of them. Whatever happened to those precious sheep of God who were not reached with the gospel through those preachers? Whatever happened to God’s elect who are not reached with the gospel?

Then the LORD addressed the shepherds, “As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock; therefore, O ye shepherds, hear the word of the LORD; thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them” 34:8-10.

These shepherds have failed the Lord miserably. What does the Lord purpose to do to remedy the situation? Will He, as claimed by those standard reformed folks, exercise His sovereignty to ensure that ‘standard reformed’ shepherds are sent forth to His sheep scattered throughout all the mountains, and upon every high hill: yea, upon all the face of the earth to ensure that they shall all hear their preaching of the ‘gospel’ and be brought into heaven?

This is what the Lord God Himself will do. “For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out. 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. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord GOD. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.”

- Making Shipwreck of Their Faith

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5. Careless Believers Making Shipwreck of Their Faith

How often we read of the Holy Spirit being grieved by the regenerate elect who are settled in their errors and are so slow to be converted to the truth of the gospel and godly living. Look at the multitudes of believers who are still unconverted from the falsehood and the lies of free-willism as against the truth of total depravity, conditional instead of unconditional election, universal instead of particular atonement, resistible instead of irresistible grace, ineffectual calling unto eternal life, and possibility of falling from grace instead of God’s perseverance in preserving His people in the state of grace. Are these people who still hold to falsehood converted to the truth? Have they believed Christ rightly? If not, are they converted? If not, are they children of God? If yes, are they not still in desperate need of further conversion like the Galatian believers? Haven’t we met true believers who embrace the Arminian’s version of Jesus – such as believing is in order to have life? Many ‘reformed’ folks would just write these muddled-headed but sincere and pious believers off as the NON-elect or false professors. Others wouldn’t. I believe they may be among the children of God who have NOT been soundly converted to the gospel of Jesus Christ as presented in the Bible. They are not converted in the biblical sense, even though they may be among God’s regenerate elect, but are not soundly converted to the gospel; they are still ignorant of the gospel of pure grace.

2Cor 11:1-4 “Oh, that you would bear with me in a little folly—and indeed you do bear with me. For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!” If there were irresistible and efficacious grace in conversion, then Apostle Paul’s fear would be unfounded. If there were irresistible and efficacious grace in conversion, then there would be no possibility of being turned away to a false gospel, there would be no possibility of becoming unconverted!

1Tim 2:18-19 “This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare, having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck.” Some children of God have made shipwreck of their faith. Only true believers can make shipwreck of their faith. Others have no faith to make a shipwreck of! Our effectual call to salvation is entirely by the irresistible and efficacious grace of God and is therefore immutable. But all sorts of things can cause us to make a shipwreck of our faith in Christ. Therefore it is necessary to wage the good warfare to maintain faith and good conscience to avoid making shipwreck of our faith. If there were such thing as irresistible grace in conversion, then warning of making shipwreck of faith in Jesus Christ would be meaningless. The warning about making shipwreck of faith is necessary because there is no irresistible or efficacious grace in conversion or faith in Christ. The reformed people are quick to say that these warnings are addressed at professors only and not true believers. But false believers and non-elect don’t make shipwreck of their faith. They are never in the faith to begin with, much less making shipwreck to non-existent faith.

2Tim 2:15-18 “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. But shun profane and idle babblings, for they will increase to more ungodliness. And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.” Here Apostle Paul is warning pastor Timothy of the great need to rightly divide the word of truth, to protect himself and his flock from straying away from the truth and have their faith overthrown. Faith in Jesus Christ or conversion to the truth of Christ can be overthrown by all sorts of errors because pastors fail to rightly divide the word of truth and protect the flock. Their message may spread like cancer, causing God’s children to stray from the truth, causing their faith to be overthrown. Only those in the truth can stray from the truth. Only those who have the gift of faith from God can have their faith overthrown.

2Pet 3:14-16 “Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless; and consider that the longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures.” There are many believers – unstable and untaught – who twist, wrongly divide the Scriptures to their own destruction. These believers have been saved eternally from eternal destruction through the effectual call unto eternal life. But by their carelessness and negligence, they remain unstable and untaught. As a consequence, they are tossed about like little children (Eph 4:14) and they suffer temporal destruction. They suffer great loss of peace, hope, assurance and clear conscience. Instead of having peace and comfort in their heart because of the truth of God, they experience the destruction of confusion; instead of having a good and clean conscience because of the truth of God, they experience the destruction of a defiled and troubled conscience; instead of assurance and good hope, they experience doubt and fear. A man who believes that his justification is secured by means of his own faith would hardly have peace and comfort in his heart. His faith is fickle. He often becomes faithless (2Tim 2:13). How often he ceases to abide in Christ. There are so many doubts and uncertainties as noted before. Other examples are Galatians (5:4) and the Corinthians (I Cor 15:2,19).

But thanks be to God. The salvation of His people can never be overthrown, not even by their own foolishness and fickle mindedness and all their remaining indwelling sins! The foolish Galatians did not lose their salvation though their faith was overthrown. But they certainly lost a great deal of comfort and hope when they were led to forsake the truth and believe the lie. There is no irresistible grace in conversion. There is in effectual calling to eternal life.

- No Irresistible Grace in Conversion

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4. The Scriptures Do Not Teach Irresistible Grace in Conversion

Consider Apostle Peter! After he had so boldly confessed that Jesus was the “Christ, the Son of the living God”, he later became so unbelieving as to openly deny Christ three times. Jesus later told him “When thou art converted,” so apparently the initial conversion to belief in Jesus as the Messiah and Saviour had failed and he needed to be converted to the truth as it is in Christ again. If there were irresistible grace in conversion, then Peter’s initial conversion would not have failed. He would have no need to be converted again. But the Lord Jesus Christ did say that He had prayed that Peter’s falling away would not be permanent, and that when he would be converted again, he must strengthen the other apostles who had become unbelieving too.

Consider the case of the Galatians believers. Apostle Paul said, “I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ.” These Galatians whom God has called to grace and salvation in Christ, and who were soundly converted to the gospel of Jesus Christ through the preaching ministry of the apostle Paul have turned away from the gospel to a different gospel. They had been converted to the truth. But now they have turned back to unbelief. They have been bewitched and have stopped believing or obeying the gospel truth. Now they have become unconverted with respect to the gospel truth! They did not become un-born but they did become unconverted! It is not possible for them to become unborn, because spiritual birth in them was the immutable and efficacious act of God in effectual calling unto eternal life. But true children of God may easily become unconverted because of being led away from the gospel truth.

Apostle Paul said he has to labour and strive to get them converted again! “My little children, for whom I labor in birth again until Christ is formed in you” (Gal 4:19). Christ has to be formed again in these children of God. Why did Paul need to labour and strive again to form Christ in the previously converted Galatians, if the work of conversion was irresistible and efficacious, i.e., complete and irreversible (Gal 4:19)? How had they been bewitched away from the truth, even from Him who called them to salvation, and become UN-converted by the false teachers, if the work of conversion to the gospel is a sovereign irresistible gracious act of God (Gal 3:1)? Did divine irresistible grace fail? Or it is because there is NO such notion as divine irresistible grace in conversion to begin with?

It is self-evident that there is no irresistible and efficacious divine grace with respect to conversion to Christ and the gospel truth. There is irresistible and efficacious divine grace in effectual calling unto eternal life. We even find that many pastors (whether avowedly free-willers, or others who are of the standard reformed’ views) are difficult to be converted to THE gospel of Christ!!! If there were irresistible grace in conversion then our work would be VERY easy! BUT ALAS, it is not.

If grace were irresistible and efficacious in conversion, then all those commands to be converted would be redundant! Irresistible grace accomplishes perfectly and completely what it sets out to do, anything less is NOT irresistible or efficacious at all. The fact is that conversion requires the conscious effort and deliberate and moral choice of an effectually called elect responding in obedience to the revealed will of God. So often conversion to the gospel truth is resisted… because of prejudice, or traditions, ignorance, of pride, etc. For that reason in the apostolic preaching, Apostle Paul had to make great effort at demonstrating, reasoning, explaining and pleading with the hearers to be converted, e.g. Acts 17:1-4. “And some of them were persuaded…” One thing we can be sure is that Apostle Paul was not demonstrating, reasoning, explaining and pleading with those who are still dead in sin, but those who are regenerated elect in the audience. Just whom do we hope to persuade by our ministry of the word? Apostle Paul said, ‘I endure all things for the elect sake that they may also obtain the salvation which is in Christ with eternal glory.” Beware of the utter folly of thinking that we can reason spiritual truth with the spiritually dead!!! One might as well reason to a dead man in the mortuary about believing to have life!

IF grace were indeed irresistible and efficacious in conversion, then we should expect all to be EQUALLY CONVERTED, with no room for variation in degrees just as it is in the effectual call unto life. Surely the irresistible and efficacious grace in conversion cannot be more efficacious in some and less effectual in others. We know too well that this is just NOT true at all. Some are converted to a great degree, others hardly… a look at the members in any church will be enough to convince us of the obvious truth!!! This is even so among the ministers of the gospel. Some are much less converted to the truth. Pride hinders them from being more converted to the truth of the gospel.

Simple observations refute such modern ‘standard reformed’ notions. There are multitudes of God’s elect regenerate who are far from converted to the gospel of grace of Jesus Christ. These include many genuine sincere-hearted believers who are muddled-headed. Some misguided ‘standard reformed’ folks would just write them off as false professors – one of the sad effects of misunderstanding ‘irresistible grace.’ Less converted does not necessarily mean the absence of spiritual life! Even a very muddled-head child of God is no less a child of God, even though he is in dire need of conversion to the Christ and His truth.

This truth has its beautiful parallel in the physical realm. All the children conceived by the parents have exactly the same essence of the immortal soul and physical life. Those conceived were utterly unable to resist the power that brought about their conception… therefore the love that brought about that conception is irresistible and efficacious. However, their physical and emotional well-being and development throughout life depends very much upon their responses to the care and nurture bestowed to them for their development and growth. Though possessing exactly the same essence of immortal soul and physical life, yet they develop in various degrees, according to their effort and exertion and diligence. EVEN SO, also in conversion to the gospel of Christ!

- Effectual Call & Gospel Call

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3. Grace at Effectual Call is Distinct from Grace at Gospel Call to Conversion

The act of God’s efficacious grace in the effectual calling out of spiritual death unto eternal life is distinct and separate from His grace that works to enable a regenerated elect to be converted from unbelief to faith in Jesus Christ, to forsake lies and to embrace the truth of the gospel, to forsake seeking righteousness by works and to rest in Christ alone for his righteousness. Grace in bestowing life to one who is spiritually dead (regeneration) and grace in enlightening an ignorant spiritual child to believe in the gospel truth (conversion) are separate and distinct. The one precedes the other; the former is a monergistic divine act, therefore instantaneous and immediate and always effectual; the later is through the human instrumentality of the gospel call, therefore mediated through the means of the ministry of the word. The effectual call enables an elect to answer to the gospel call that comes through the ministry of the word. The gospel call is intended to call the regenerated elect out of ignorance and unbelief to faith in Jesus Christ. The ministry of the word brings the good news of what God has done so that those who have been effectually called unto eternal life may be informed and persuaded and convinced to believe the good news that describes them.

The effectual call to eternal life is an instantaneous and once-for-all act of God. The gospel call to conversion is a life long act of the ministry of the word through human instruments. Conversion begins at initial faith in the Lord Jesus Christ, but conversion continues throughout life. There is a constant process of turning away from unbelief to faith in Jesus Christ. Children of God who become unbelieving and faithless need to be converted again, and again.
Irresistible Grace has specific and restricted reference to the divine and sovereign work in effectual call unto eternal life only. Effectual call unto eternal life involves justification, regeneration and adoption. Here, the divine grace is utterly irresistible… here the divine grace is always effectual in bringing the spiritually dead to spiritual and eternal life, no ifs, no buts, and no contingencies whatsoever. A spiritually dead sinner is UTTERLY passive. He can neither assist nor resist the work of his justification, regeneration and adoption. This is not so in conversion.

There is never a 1/2 born or 3/4 born or 99% born again elect… because the grace in effectual call is completely and utterly and absolutely certain in its accomplishment. An effectually called elect is always 100% justified, 100% regenerated, and 100% adopted. This irresistible grace in the effectual call alone secures the eternal salvation of all the elect, completely justifying them, completely birthing in them the whole spiritual and eternal life, and completely adopting them into God’s family. Irresistible grace accomplishes perfectly and completely what it sets out to do. It bestows the fullness of eternal life to each elect. The same can never be said of conversion, which is a life-long process.

The gospel is the savour of death unto death, and life unto life; but it is never the savour of death unto life, for the gospel has no power to give life to the dead (2Cor 2:14-17). There is no divine irresistible grace in conversion… there is in the effectual call unto eternal life. Each case of effectual call unto eternal life is perfect, complete and needs no improvement. There is no abortion with the irresistible and efficacious grace of God. Not so in conversion or ‘further sanctification.’ Conversion is the beginning of the process of further sanctification throughout one’s life.

It is not right to speak of Irresistible Grace with respect to conversion… whether with respect to the initial conversion at the gospel call, or to subsequent conversion to the truth from error thereafter throughout our lives. Conversion is so often seen as a “once-for-all” response of a sinner. The Scriptures present a picture of the necessity of repeated conversions in the life of a believer. This is because an effectually called elect of God having believed in the Lord Jesus Christ may be misled and become unbelieving again, and needed to be persuaded to turn from unbelief to faith again and again.

- The Confession’s Summary on Irresistible Grace

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2. The Confession’s Summary on Irresistible Grace

The 10th chapter of the 1689 CoF on ‘Effectual Calling’ summarizes the Scriptures’ teaching on irresistible grace.
1689.10.1 - Those whom God hath predestined unto life, He is pleased in His appointed and accepted time, effectually to call,(1) by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ;(2) enlightening their minds spiritually and savingly to understand the things of God;(3) taking away their heart of stone, and giving unto them a heart of flesh:(4) renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ;(5) yet so as they come most freely, being made willing by His grace.(6) (1) Ro 8:30; 11:7; Eph 1:10-11, 2Th 2:13-14. (2) Eph 2:1-6. (3) Ac 26:18; Eph 1:17-18. (4) Eze 36:26. (5) Dt 30:6; Eze 36:27; Eph 1:19. (6) Ps 110:3; SS 1:4.

1689.10.2 - This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature,(7) being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit;(8) he is thereby enabled to answer this call, and to embrace the grace and conveyed in it, and that by no less power than that which raised up Christ from the dead.(9) (7) 2Ti 1:9; Eph 2:8. (8) 1Co 2:14; Eph 2:5; Jn 5:25. (9) Eph 1:19.20

The whole of Chapter 10 deals with God’s irresistible, and therefore the efficacious grace of calling those whom He has appointed unto eternal life out of that state of sin and death which they are in by nature to the state of grace and salvation by Jesus Christ. Christ has secured grace and salvation for all His people at the cross and legally imputed it to them, Romans 5:17-19. At God’s appointed and accepted time He is pleased to apply this grace and salvation to each individual elect. He does this by His powerful, irresistible and efficacious grace, thus bringing those in their state of sin and death into a state of grace and salvation. He effectually called them out of the state of condemnation and death to justification and eternal life in Christ Jesus. The state of spiritual death and total depravity and total inability in the elect could not prevent or hinder the power of grace of God in effectually bringing His elect to spiritual life in Christ Jesus. Not even the fact of their active enmity against God in their un-regenerated state could prevent God from accomplishing His redemptive purpose for His elect who are by nature rebel children of wrath.

It is clear that the context of irresistible and efficacious grace is the effectual calling of the elect who are spiritually dead unto eternal life, and that nothing whatsoever can resist or hinder God from accomplishing His purpose. God effectually draws each elect to His Son Jesus Christ. In this effectual call, the elect are irresistibly and efficaciously drawn to Christ, united to Christ, bestowed the grace and salvation by Christ Jesus – brought to eternal life. God’s holy purpose of calling His elect unto eternal life is efficacious and irresistible.

VIII. The 6th Theological Statement

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VIII. The 6th Theological Statement Briefly Examined

‘Standard reformed’: Irresistible grace is the powerful working of the Spirit in gospel preaching to bring the spiritually dead elect to conversion.
1689 Baptist: Irresistible grace is the powerful working of the triune God to bring the spiritually dead elect to eternal life.

The 6th theological statement expressed in your letter is as follows:
“Irresistible Grace – the Spirit works powerfully to bring the elect to conversion. Faith and repentance are God’s gifts, and they cannot resist the Spirit’s work. All of the elect will believe and obey the gospel.”

In March 2004, SDC printed for free distribution a booklet entitled “Salvation by Grace Alone is Salvation by Grace plus Nothing. Grace + Anything = Heresy.” This 22-page booklet contains a few articles downloaded from www.LetGodBeTrue.com. There is a short article on ‘An Examination of TULIP’ on pages 17-18. On those pages a contrast is made between the Irresistible Grace as it is commonly understood by those who call themselves ‘Reformed’ or ‘Calvinist’ and what is actually taught in the Word of God and summarized in the 1689 CoF.

Some have expressed disagreement with the contrast made on that point. I do appreciate the difficulty experienced. I suggest that this difficulty is due chiefly to the fact that one is either unaware of or is confused with the teaching of Scriptures on the Irresistible Grace as has been understood and summarized in the 1689 CoF.

On page 18 of the booklet the article ‘An Examination of TULIP’ puts the contrast like this:
Calvinism: “The Spirit powerfully works to bring the elect to CONVERSION. Faith and repentance are God’s gifts, and they cannot resist the Spirit’s work. All the elect will believe and obey the gospel.”
God’s Truth: “God REGENERATES the elect from death in sins by His power. Man is totally passive in his quickening and cannot resist. The born again child may resist the gospel conversion, but his salvation to heaven is sure. The gospel is for peace and assurance now, not regeneration.”

Your 6th theological statement of faith on ‘Irresistible Grace’ expresses a word-for-word agreement with this ‘Calvinistic’ statement above. By implication you have rejected as error the alternative understanding of ‘irresistible grace’ that I believe to be God’s revealed truth, and the teaching understood and summarized by the early Particular Baptist churches. By God’s grace I intend to show that the Irresistible Grace as articulated by your ‘standard reformed position’ is inconsistent with the Scriptures as summarized in the 1689 CoF.

1. The Irresistible Grace in the Effectual Call

Irresistible grace is also known as efficacious grace. ‘Irresistible’ means ‘that which cannot be resisted.’ ‘Efficacious’ means ‘effectual, producing the effect intended; having power adequate for the purpose.’ The ‘irresistible grace’ espoused and defended by those who hold to the ‘standard reformed position’ is aptly expressed as: “Irresistible Grace – which the Spirit works powerfully to bring the elect to conversion. Faith and repentance are God’s gifts, and they cannot resist the Spirit’s work. All of the elect will believe and obey the gospel.”

The whole emphasis of the above statement on irresistible grace is placed upon the conversion of the elect. Does the Scripture speak of irresistible grace with respect to conversion? What is the context in which the Scriptures speak of irresistible grace? How does the 1689 CoF summarize the teaching of Scriptures of ‘irresistible grace’?

The word ‘call’ is used quite often in the Scriptures. There are various types of call – call to eternal life, call to faith in Christ, call to discipleship, call to service, etc. The adjective ‘effectual’ is meant to distinguish one specific and particular type of call – it designates that powerful and gracious call of God upon a dead sinner to spiritual and eternal life. It is a call that turns a condemned dead child of wrath into a justified living child of God. It is a call that always achieves its goal, and perfectly and completely. In this sense it is uniquely an effectual call.

I have indicated before that irresistible grace which operates in the effectual calling unto eternal life (God exerts His omnipotent power by His free and sovereign grace and turns a condemned dead child of wrath into a justified living child of God) is very often confounded with the gospel call blessed by the Spirit of Christ (gospel preaching made effectual) to the conversion of those whom God has effectually called to eternal life. Such confusion has produced inevitable inconsistencies and contradictions in the ‘standard reformed’ view on irresistible grace. Please see the appendix at the end of Section V where you will see a good example of the inherent inconsistencies and contradictions of the ‘standard reformed’ view concerning the irresistible grace and effectual call unto eternal life.

- Appendix 1-4

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Appendix 1: The View of a Signer of Both the First and the Second London Baptist CoF.

William Kiffin gathered the Particular Baptist Church in Devonshire Square in 1638 and served it as pastor for the next 61 years. William Kiffin was a signer of the 1644 (First) London Confession and also signed the 1689 (Second) London Confession. As a signer of both of the London Confessions, he should throw about as much weight (and more) on the subject of justification as anyone that could be named. Surely an original signer of the document should speak with more authority about what was their meaning than some modern “reformed” teachers who would deny what Kiffin said on the subject.

Surely a man who helped to frame the Confessions would have understanding of what was being meant by the wording of the various chapters and sections. I am convinced that Kiffin’s address appended below should prove, beyond doubt, that the position I have advocated above is indeed the position of those early Baptists on the subject of justification. I believe Kiffin is more qualified than any ‘modern’ reformed man to inform us what the Confession has summarized on the doctrine of justification.

Kiffin wrote the following introduction to Samuel Richardson’s long article on Justification (1647). Richardson was a signer of the First London Confession (1644). All emphases are original. Richardson’s article on Justification can be downloaded at www.LetGodBeTrue.com. All who claim themselves to hold to the 1689 LBCoF would do well to take careful note of what Kiffin says here.

THE HOLY SPOUSE OF JESUS CHRIST, WHO ARE Subject to Him in the Obedience of the Gospel. Grace and Peace be multiplied.

Dearly beloved brethren;

Only The Power of God Can Correct Man’s Mistakes About Justification

As there is nothing that frail man is more liable to than to mistake in the things of God and call darkness light and light darkness, so that by how much the more spiritual any Truth is, by so much the more men are apt to fall short of the knowledge of the glory of it and to intermingle with it something of their own as that which may make it commendable and beautiful in their eyes. That which this final ensuing Treaty speaks of, namely, Justification by Christ Alone, suffers from this above all others. Without having respect either to any thing in the creature, or done by the creature, this favoring so much of pure grace in respect of the love of God, and that Covenant which lies between Christ and God, as that poor creature, man, knows not how to own or receive it. Truly, it must be no less nor no other power put forth by God to cause the soul to believe this, than was put forth in raising up Christ from the dead, Eph. 1:18.

Justification By Christ Alone Sets Forth the True Place of Faith in Salvation As An Evidence of Interest In Christ But Not A Joint-Partner With Christ

Truly amongst those who are the beloved ones of our Lord Jesus, who have a like share and interest in Him as their life and peace, there is an aptness in men to miscarry in the knowledge of this rich grace of God. Some being apt to conceive that there is no Justification of a creature in no sense before and without faith, and so make Faith a joint-partner with Christ in the business of Justification. For, indeed, this is to me a certain truth, that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to, and therefore, if there be no Justification in no sense considered, but as it has respect to faith. It is much to be feared, that that opinion claimed a great share of that glory which is peculiar to Christ Jesus alone. That the Scripture holds forth justification by faith in a sense is very clear, but yet under no other consideration, but by way of evidence, Heb. 11:1, 2. As it respects the taking away of sin from off the Conscience: For indeed the debt is paid by the blood of Christ alone, and we are therefore said to be justified by His blood, Rom. 5:9. For indeed, as Christ Jesus our Lord has paid the debt, “The Lord having laid upon him the iniquities of us all,” so does He declare this satisfaction and acceptation of us in Christ by faith. Faith is the eye of the understanding whereby the soul comes to see the great things which God the Father has prepared for them who love Him.

Pray For the Glory of God to Be Manifested In the Justification of His People

Beloved, these are the last times wherein it behooves you to beg with much earnestness, strength from the Lord that He may put straight steps to your feet so that you may walk to His praise, exalting Him alone as your life and glory. This was the main end of the Author presenting these few lines to your consideration. Wherefore, read it carefully and noble Berean-like, “try all things, and hold fast that which is good.” It shall be his desire, who desires nothing more in this world than your growth in the knowledge of Christ Jesus, and your walking as the children of the light, that the God of all grace may cause all grace to abound in you to His own glory: So prays he that is yours in the Lord, in all services of duty and love. William Kiffin

Appendix 2: The View of One Signer of the First London Baptist Confession of Faith (1644)

Samuel Richardson was a close friend of William Kiffin. He was one of the principal signers of the First London Confession (1644). He did not live to sign the Second London Confession (1689). I give a brief quote from his lengthy article on Justification. [All emphases original]

Is A Sinner To Believe He is Justified When He Is Not Justified?
If I am to believe I am justified and that all my sins are forgiven me, is it true or false? If it be true that I am to believe, Isa. 40:1, 2, then I was a justified man and free from all sin before I believed it. Therefore, I am to believe it because it’s true. If it be not true, and so is false, then it seems I am to believe a lie. For me to believe I am justified when I am not is to deceive my self in believing that which is false. Also if I am to believe I am justified, when I am not justified, so I may be justified, this is to believe that which is false that it may be true, which is unreasonable. Because neither faith nor unbelief can make any thing true or false, nor cause the being of that which had no being before. Faith Is the Means of Our Receiving the Knowledge and Comfort Of Our Justification.

Therefore, when Christ, by His Spirit and Word of truth, declares and reveals to a soul that all his sins are forgiven and washed away in the blood of Christ, etc., it is a certain truth, and it is “the Holy Spirit Who bears witnesses because the Spirit is truth,” 1 John 5:6. Therefore, seeing we are justified by Christ before we believed it, may we not believe that faith in us was either a cause or a means, or any instrument of it, but only a means of our receiving the knowledge of it, and of our enjoying the comfort of it?
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Appendix 3: When Were You Saved? The Five Phases of Salvation

[I wish to acknowledge that this short article is most helpful in helping us to understand the glorious and dazzling multifaceted jewel called ‘Salvation.’ I encourage all to read this ‘simple’ but most profound article. It provides the key to rightly divide the word of truth on the order of salvation. Sing]

This common question tries to pin eternal life down to some act at some point in time. Is this Biblical? Did the apostles ever ask this question? How would they answer such a question? Were not we all saved at the cross?

Let’s ask Paul the question. Paul said he was saved before the world began (2Tim 1:9), when Jesus came into the world (1Tim 1:15), when the Spirit regenerated him (Titus 3:5), when he took heed to himself and the doctrine (I Tim 4:16), and would be saved sometime in the future (Rom 13:11). Can you believe it? Paul clearly mentions five different stages or phases of salvation. And this is the key to understanding our wonderful salvation in Jesus Christ. Since God saves sinners in stages, or phases, we must not limit salvation to just one idea or one event at one time. Paul saw his own salvation occurring in five phases.

It used to be called the Ordo Salutis of salvation, which means the order of salvation; but it is not studied or preached much any more. We live in the perilous times of the last days, when men no longer want sound doctrine preached to them (2Tim 3:1-4:4). They prefer fables instead of truth, so the true doctrine of salvation has been almost lost from the earth.

Everyone talks about “getting saved,” but no one can explain it from the Bible. There are “invitations” and “decisions” and “methods” for salvation, but none of these words or ideas is from the Bible. Paul clearly taught five phases of salvation. Let us learn the five phases briefly, and then study two charts with the Bible proof and explanation. If you love understanding, you will love the charts.

The ETERNAL PHASE is God’s plan and choice from eternity to allow sin into the world and to save His elect from it. Since He is eternal and sovereign, God planned in eternity all that He does in time. There are no surprises to God. He planned to allow sin, so that He could display His glorious grace in saving His elect from it and displaying His power and wrath on the rest.

The LEGAL PHASE is God’s work to satisfy His holy nature and perfect justice for the salvation of His elect. Because every sin must be punished, He sent a Substitute to die for their sins. His perfect holiness and justice cannot overlook sins and acquit wicked men. He must punish their sins in Another, even Jesus Christ. And this He did at the crucifixion of Jesus Christ 2000 years ago.

The VITAL PHASE is God’s application of these benefits to us personally and individually. Though He planned to save us from eternity and legally did so with Christ’s death on the cross, we still have a depraved and wicked nature at enmity with Him. So He regenerates us into a new life by His Spirit and gives us a new heart that loves Him and righteousness. This is being born again, and it is done entirely by the power of God sometime during our lives.

The PRACTICAL PHASE is our response to His salvation. He sends His Spirit into our hearts, and we cry “Abba, Father.” With new hearts from regeneration, we seek the truth and love it when we hear it. We hear the gospel, and we believe it. We want to be baptized to show Him our love. We want to know more of what we can do to please Him, and we gratefully cherish all His promises, which give us comfort and peace now.

The FINAL PHASE is that great day in the future when we shall be declared the sons of God to the whole universe and enter heaven for eternity. Our bodies will be raised from graves and glorified into new spiritual bodies, and we will be thoroughly purged from all sin to be perfectly holy in His presence forever. This great conclusion to the plan of salvation is yet in the future.

With this brief explanation, look at Chart #1, which divides the work of God into five phases. You will see that God operates in five phases, and even sin and condemnation occur in these five different stages. Please read the descriptions and see the many Bible proofs and explanations for these phases of salvation. (Chart #1 & #2 are at the end of the book)

If you will study this chart and search the Scripture references to prove each phase, you will find an explanation and description of your salvation that will bless your heart. God has intended to save you from the very beginning, and He is faithfully working all the operations of grace to bring you to your predestinated end.God has also chosen several different words to describe our salvation, like justification, sanctification, and adoption among others. By looking at Chart #2, you will see that the various components of salvation are also easily understood by these five phases.

For example, sanctification means to be made holy for the use of God. We are sanctified, or made holy, in five stages. First, God chose us to be holy before the world began. Second, Jesus died to make us holy legally, or positionally. Third, the Spirit gives us a new holy nature that loves holiness. Fourth, we obey the gospel to live active holy lives. And fifth, we shall be made wholly holy, even with holy bodies, in the last day.

By reading Chart #2 for the line called sanctification, you will know more about sanctification than 99% of Christians today. What should you do? Thank the Lord with your whole heart and live a holy life for Him.

Now, when someone asks you, “When were you saved?” you should ask him which phase he is asking about! You were saved before creation in God’s elective plan; you were saved at the cross in His legal provision; you were saved at an unknown time in your life by the Spirit’s regeneration; you were saved to knowledge and assurance of the truth by the gospel; and you will yet be saved at our Lord’s coming. Glory!

If you love this glorious plan of salvation, then it is your duty to find a church where this wonderful doctrine is taught, cherished, and obeyed; for the Father is seeking worshippers who will worship Him in spirit and in truth.

Jonathan Crosby, Minister of Greenville Church, an independent Baptist Church, Greenville, South Carolina, USA. The church’s web site address is www.letgodbetrue.com

Appendix 4: The Five-fold Justification

Here is a quote from Dr. Joel Beeke – speaking of the five-fold justification.

“Justification (a judicial term) takes place by the sovereign grace of a triune God in the courtroom of the conscience of God’s people when the Holy Spirit may lead them deeper into the further exercises of graces. It is something few children of God experience in our day, yet something all children of God are commanded to beg of the Lord. They can never be satisfied with less with respect to their state before God. They desire to hear from the Lord’s own mouth that their sins are forgiven eternally, to receive from the First Person of the Holy Trinity a receipt of such forgiveness as well as a right to eternal life, and to have personal justification sealed with the sevenfold seal of the heavenly Recorder – the Holy Spirit.

There is much confusion concerning this experience and justification in general, even among God’s people. Justification itself may be defined as the act of God’s sovereign grace whereby He imputes to the elect sinner, who is in himself guilty and condemned, the perfect righteousness of God in Christ, acquits him on the ground of Christ’s merit of all guilt and punishment, and gives him a right to eternal life.

This justification is FIVEFOLD:
(1) in and from eternity, for the Lamb was slain already from before the foundation of the world (with respect to God’s eternal decrees) on behalf of His elect.

(2) in the resurrection of Christ, for that resurrection was the Father’s judicial stamp of approval upon the work of Christ on Calvary’s cross, so that in His resurrection Christ was not only justified as Mediator by the Father in time, but His entire elect church was also justified in Him: “Christ Jesus was raised again for our justification.” (Rom 4:25)

(3) in the moment of regeneration, where justification becomes reality in time from God’s side, who transfers the elect sinner from the state of condemnation into the state of reconciliation with God in and through Christ;

(4) in the consciousness and assurance of this personal justification for the soul itself, which takes place when the soul is justified in the court of his own conscience, where the First Person of the Holy Trinity (acting on behalf of the injured divine essence) hands the elect sinner an acquittal of all his transgressions and an eternal life receipt on the basis of the Second Person who demands such acquittal as Mediator and Advocate, which is then sealed to the soul by the Holy Spirit (so that each of the Divine Persons has His own economy with respect to this type of justification also): and

(5) in the public justification when the Lord Jesus Christ comes again on the clouds of heaven to judge the living and the dead. [End quote]

Joel Beeke, professor of Systematic Theology, Puritan Reformed Theological Seminary, Grand Rapids.

"He who knows not, and knows not that he knows not,
is a fool...shun him.
He who knows not, and knows that he knows not,
is willing...teach him.
He who knows, and knows not that he knows,
is asleep...awaken him.
He who knows, and knows that he knows,
is wise...follow him.”
A Chinese proverb.