Think on These Things

Faith Is Assurance: The Reformation Gospel by David Engelsma

2010-02-20T09:46:00.000-08:00

Faith Is Assurance: The Reformation Gospel
By Prof. David J. Engelsma

True faith is assurance of personal salvation.

Assurance is not the fruit of faith for a few old people after many years of doubt. Assurance is not the "well-being" of faith (for the few believers who are "God's best and dearest friends") in distinction from the "being" of faith.

Assurance is what faith essentially is. Personal assurance of one's own salvation by the grace of God in the crucified and risen Jesus Christ is the very being, or nature, of faith. Faith knows and trusts Jesus Christ as the Savior of the one who believes. Weak faith is certain of salvation, as well as strong faith. Faith is certain of salvation at the very beginning of the believing life, for example, in a covenant child, as well as faith at the very end of the way, for example, in a dying, old saint.

Faith is assurance.

Denial that faith is assurance was the fundamental cause of the deep, widespread, continuing doubt of salvation that characterized the congregations of the Puritans. It is the fundamental cause of the same doubt in Reformed and Presbyterian congregations today languishing under typically Puritan preaching. There are other causes of doubt as well: unsound emphasis on introspection; dependence on spiritual experiences; the deadly notion of "preparatory grace"; and the conditionality of the covenant and its salvation.

But the fundamental error is denial that faith is assurance. This error fills churches with doubters—comfortless, terrified doubters.

The previous editorial on assurance (Standard Bearer, March 15, 2004) showed that Scripture teaches faith as assurance.

Recovering the gospel of Scripture, the sixteenth century Reformation of the church taught that faith is assurance of salvation. With one accord, all the Reformers taught that assurance is the very nature of faith.

"Does Not Waver, Wobble, Shake, Tremble, or Doubt"

In his 1535 "Theses concerning Faith and Law," Martin Luther distinguished true faith from false faith this way: "True faith says, 'I certainly believe that the Son of God suffered and arose, but he did this all for me, for my sins, of that I am certain.'" Luther went on: "True faith with arms outstretched joyfully embraces the Son of God given for it and says, 'He is my beloved and I am his.'" According to Luther, it is exactly "that 'for me' or 'for us'" that "distinguishes it [true faith] from all other faith, which merely hears the things done."

Luther defined faith as "the firm and sure thought or trust that through Christ God is propitious and that through Christ His thoughts concerning us are thoughts of peace, not of affliction or wrath" (commentary on Gen. 15:6).

Late in his life, in 1543, Luther exulted in faith's essential certainty:

Faith is and, indeed, must be a steadfastness of the heart, which does not waver, wobble, shake, tremble, or doubt, but stands firm and is sure of its case.... When this Word enters the heart by true faith, it makes the heart as firm, sure, and certain as it is itself, so that the heart is unmoved, stubborn, and hard in the face of every temptation, the devil, death, and anything whatever, boldly and proudly despising and mocking everything that spells doubt, fear, evil, and wrath. For it knows that God's Word cannot lie. Such a person is . . . made certain, as the Word of the Lord is certain. So Paul says: "I know . . . and am persuaded (II Tim. 1:12)" (commentary on II Sam. 23:1).

Richard Marius is correct, in his recent, fine study of Luther, Martin Luther: The Christian Between God and Death, in stating that for Luther faith was assurance.

Faith is the only way to God, and as Luther presented it, faith seems always to have a warmhearted, existential content. It involves a personal, emotional binding with Christ. True faith is not merely to believe that the stories recounted in the Gospels are true; such belief "is no help, for all sinners and even the damned believe that." True faith, that faith filled with grace, is to know "that Christ was born for you, that his birth was for you, that it was all for your good."

Although Luther struggled all his believing life with hellish temptations to doubt the goodness and grace of God, he always affirmed that faith is assurance. All his life, despite his struggles against doubt, his own faith was assurance. By this confident faith, he constantly battled and overcame his temptation to doubt, and lived in the assurance of his own salvation.

Martin Bucer defined faith as "an undoubted persuasion of the mercy and fatherly good will of God towards us, made through the Holy Spirit and founded on the propitiation of Christ" (commentary on Romans).

The "Minutest Particle of Faith"

John Calvin's entire, lengthy treatment of faith in the Institutes—chapter two of book three—is a sustained argument that assurance is of the very being, or nature, of faith. "We shall now have a full definition of faith if we say that it is a firm and sure knowledge of the divine favor toward us, founded on the truth of a free promise in Christ, and revealed to our minds, and sealed on our hearts, by the Holy Spirit."

Contrasting true believers with those who "are harassed by miserable anxiety while they doubt whether God will be merciful to them," Calvin declares that "our faith is not true unless it enables us to appear calmly in the presence of God. Such boldness springs only from confidence in the divine favor and salvation. So true is this, that the term faith is often used as equivalent to confidence."

Calvin expressly repudiates the later, Puritan notion that faith must grow into assurance over a long period of time, so that new, or young, believers cannot expect to enjoy assurance: "As soon as the minutest particle of faith is instilled into our minds, we begin to behold the face of God placid, serene, and propitious." The reason why even the believer with the smallest, least developed faith—the "minutest particle of faith"—has assurance of salvation is that the "clear knowledge of the divine favor ... holds the first and principal part in faith."

Although Calvin is well aware that "believers have a perpetual struggle with their own distrust," he insists that "he only is a true believer who, firmly persuaded that God is reconciled, and is a kind Father to him, hopes everything from his kindness, who, trusting to the promises of the divine favor, with undoubting confidence anticipates salvation."

Calvin demolishes the Puritan notion that one can be a believer, indeed, can be a believer for years, but lack assurance of salvation, and that, in fact, this is the case with most believers. "No man, I say, is a believer but he who, trusting to the security of his salvation, confidently triumphs over the devil and death." In support of this contention, Calvin appeals to the glorious words of assurance that the Holy Spirit puts in the heart and on the lips of every one who believes the gospel of grace, in Romans 8:38, 39: "I am persuaded that [nothing] shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

Lack of assurance is unbelief. One who lives persistently in doubt, perhaps under the sickly preaching that assures him that doubt is normal for most believers, is an unbeliever.

That faith is assurance is for Calvin a matter of the greatest importance. He does not simply teach this. But he emphasizes this at every opportunity. In his Sermons on Melchizedek & Abraham, preaching to his congregation on Genesis 15:6, Calvin asks, "What then is Belief?" His answer is: "It is to receive whatsoever is spoken unto us from the mouth of God, with such reverence, as that we hold it to be certain and sure." But this is "not enough." This is not enough to constitute "Belief." Belief, or faith, regards the Word of God as "such a sure and certain word unto us as may make us approach near unto God, and make us partakers of his bounty and goodness: and not to doubt but that he will be our Father and Savior, and so thereupon may be bold to call upon him, and hold ourselves for his children, and fly unto him for succor and aid."

Theodore Beza, Calvin's successor in Geneva, likewise taught assurance as faith's very nature. In his handbook of Reformed theology, The Christian Faith, under the heading, "How faith is necessary, and what faith is," Beza gave this description of faith:

The faith of which we speak does not consist only in believing that God is God, and that the contents of His Word are true:—for the devils indeed have this faith, and it only makes them tremble (James 2:19)—But we call "faith" a certain knowledge which, by His grace and goodness alone, the Holy Spirit engraves more and more in the hearts of the elect of God (I Cor. 2:6-8). By this knowledge, each of them, being assured in his heart of his election, appropriates to himself and applies to himself the promise of his salvation in Jesus Christ.... Whosoever truly believes trusts in Him alone and is assured of his salvation to the point of no longer doubting it (Eph 3:12) [emphasis added].

A Lame Defense of Apostasy

From the teaching of the Reformation that faith is assurance, the Puritan doctrine of assurance is a radical departure. Advocates of the Puritan doctrine have noticed this, of course, and have offered what must certainly rank as one of the lamest defenses of apostasy from Reformation orthodoxy in all the history of doctrine. The Presbyterian theologian William Cunningham acknowledged that the Reformers spoke "very strongly of the importance and necessity of men being personally assured about their own salvation." But the Reformers were mistaken in their doctrine of assurance. Their views on assurance were "extreme and exaggerated." The later Puritans and Presbyterians were right in denying that assurance is of the essence of faith and in denying assurance to most believers. According to Cunningham, the reason for the Reformers' "high views" of assurance was that they themselves received a special dispensation of grace: "God seems to have given to them the grace of assurance more fully and more generally than He does to believers in ordinary circumstances."

Apart now from his explanation of the Reformers' doctrine of assurance, Cunningham made significant admissions. He admitted that the later Puritan denial that assurance belongs to the essence of faith conflicts with the teaching of the Reformation. He also admitted that this deviation from the Reformation tends towards Roman Catholicism. "It is no doubt true that in so far as there has been a deviation from the views [on assurance] generally held by the Reformers, it has proceeded in a direction which tends to diminish the differences between Protestants and papists" (see William Cunningham, "The Reformers and the Doctrine of Assurance," in The Reformers and the Theology of the Reformation).

In the language of the warning of the Canons of Dordt, by the Puritan doctrine of assurance, particularly the denial that assurance belongs to the essence of faith, "the doubts of the papist are again introduced into the church" (Canons, V, Rejection of Errors/5).

Cunningham's explanation of the Reformer's doctrine of assurance is mistaken. The Reformers' doctrine of assurance had nothing to do with their own, allegedly special experience and certainly nothing to do with a special dispensation of grace in the sixteenth century. One could as well explain away their doctrine of justification by arguing that the Reformers were justified in a special way at a special time in the history of salvation.

The Reformers taught that faith is assurance for all believers, in all times, because this is what the Bible teaches about faith.

The Reformers taught that faith is assurance for all believers, because the Reformers saw that faith has respect to God's work of sovereign grace in Jesus Christ. Looking to grace, in dependence upon a sure promise, faith is certain. Assurance is the blessed fruit of the gospel of grace.

The Puritan teaching on assurance, therefore, is serious error. It is radical deviation from the teaching of the Reformation. It is false doctrine about faith. It robs many of the only comfort in life and death. And it betrays a grievous departure from the gospel of grace. The Puritans and those who followed them shifted the center of faith's attention away from the work of God in Jesus Christ, including the work of God in Jesus Christ within the elect sinner, to the sinner's experience of salvation. Puritanism did this deliberately. It was bold to proclaim itself a "second reformation." Thus Puritanism, with no little arrogance, judged the sixteenth century Reformation inadequate and heralded itself as accomplishing the vital thing left undone by the "first" Reformation. The vital thing consisted of concentrating on the sinner and his experience.

The result was fatal.

Doubt.

Thoughts on The War between my Flesh and my Spirit

2010-01-16T20:51:00.000-08:00

Rom 7:18 For I know that in me (that is, in my flesh,) dwelleth no good thing:
I have only one enemy in this life: My flesh.
This flesh hates God. It has no desire for the Perfection of Beauty. It looks at the cross with contempt and would that God were not. It wants its own and will kill, steal, and destroy to obtain. It is a slave to corrupt passions and desires so to be. It knows not God and is content as such. It will not obey the truth of the gospel, but rather enjoys unrighteousness and sin. It would rather suffer in the torments of eternal hell than to submit to Christ as Sovereign Lord, bowing in honor and fear to Him, even for a moment. There is no good thing in my flesh. It wages war against the Spirit that God has graciously put within me, and is capable of doing the worst acts of sin any human has ever committed in order to destroy this Spirit. It never will. My flesh will not believe this though. It refuses God’s Word and is not subject to it. It is God’s enemy as it is mine. Through Christ I can be separated from myself, yea, I already have been. I can hate with righteous anger that which if it could, would crucify Christ forever and never be tired of causing Him sufferings. But praise be to God, for grace has given me freedom from this filthy heaven-hater. He has delivered me from the bondage of sin and death. O my soul, look unto your mediator! He ever lives to intercede on your behalf! He will not forsake you utterly, nor leave you to be ever wounded by this selfish carnality that temporarily abides within you. He is your victory and has overcome this perversion of nature. O thou flesh! You are and have nothing! You are despicable and I indeed rejoice with my God in your death. Thank you precious Father for yielding your sword and crucifying this flesh in your Son at Calvary! Thank you for raising Christ from the dead and thus raising me to newness of life in Him! Thank you.

Gal 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

An Overnight trip to Weavers Needle, AZ

2010-01-12T17:37:00.000-08:00

Here are some pics that I took while on route to a location east of the Superstition Mountains (AZ) called Weavers Needle. I went with a close friend of mine, Dan Peters (who himself was hunting for deer via bow and arrow). It was about a 2 hour hike with a 55 pound pack and I really enjoyed it. The evening was refreshing and the night sky was black with stars to the horizon. God truly is magnificent and His glory is an abounding beauty!

Is Saving Faith commanded by the Moral Law?

2009-12-29T20:04:00.000-08:00

Excerpts by John Brine (1703-1765)

"I shall attend unto the small Labour of a thorough Examination of his 'Answer' to the Question propounded, viz. Whether saving Faith in Christ is a Duty required by the moral Law, of all those who live under the Gospel Revelation?...

The Image of God, wherein Man was created, consisted in a perfect Knowledge of God, and of his Duty according to the Nature of the Covenant, under which he then was, in a holy Affection to God, and in a

habitual Disposition to Obedience. These Things ought constantly to be maintained against, the Socinians, who deny original Righteousness, to the Disparagement of human Nature, in its primitive State, and unto the Dishonour of God our Creator. For, to imagine, that God gave Existence to a reasonable Creature destitute of Principles, suited to enable it to walk before, and with him, in all holy Obedience unto his Will, is to cast impious Reproach on his Wisdom, Goodness, and Holiness. Nevertheless, there is a great Difference, between that Life which we had in Adam, and that which we now have. The gracious Principle in Believers, springs from the Fountain of eternal Love, in the Heart of God towards them, as the God of all Grace. But the Life we had in Adam did not. Our spiritual Life is derived from Christ, and by him it is maintained, and influenced in all its Acts, which the living holy Principle in Adam was not. Again, the regenerate Principle is a Disposition to Acts towards God, agreeable to the Nature of the new Revelation, which he hath given of himself in the Covenant of Grace. But the holy Principle in Adam was a Disposition unto, and exerted itself, in Acts of God, suitable to that Revelation, which the Covenant of Works gave of him. As the Covenant of Works, and the Covenant of Grace differ in Nature; So our Life unto God is of a different ind, according to the Difference and distinct Nature of the two Covenants:
Says Dr. Owen: For neither would the Life of Adam be sufficient for us, to live unto God according to the Terms of the new Covenant; nor is the Life of Grace we now enjoy, suited to the Covenant, wherein, Adam, stood before God. Wherefore some Differences there between them, the principal whereof may be reduced into two Heads."

"The Author [Mr. Jackson] observes, That those who appear most warm against Faith in Christ being a Duty, do yet own andacknowledge that Faith to be the Duty of all Men to whom the Gospel is preached, which the Scripture declares is a saving Faith. These Persons, then, are a Parcel of extremely weak and silly Creatures, who thus contradict themselves. But the Contradiction will be found in Mr. Jackson [The man who in writing opposes him], not in them. What is that Faith which they maintain, is the Duty of unconverted Sinners? It is a Belief of the Truth of the Report of the Gospel concerning Jesus Christ, in his Person, Offices, and Benefits. This he asserts to be saving Faith, than which there is nothing more false. Thus the Devils believe: Thus Simon Magus believed; and such a Faith as this is a Man may carry to Hell along with him. It is merely a rational Act excited in the Mind by rational Evident. This is not a Sinner’s fleeing to, receiving of, and resting on the Lord Jesus Christ alone for Salvation, which, Mr. Jackson has before observed, is true saving Faith, in perfect Contradiction to what he here affirms. So that this Argument to prove his Point is absolutely and entirely lost..."

"But in his third Argument lies almost the entire Strength of his Cause, which, therefore shall be thoroughly weighed, and, whatever, properly belongs unto it, in the whole Performance, shall not be paired over, without Notice. It is this:
Thirdly, The holy Scripture declares, that Faith in Christ is a commanded Duty; and proves, that it is a Work, which, God,by the moral Law, requires of all Men, to whom the Gospel is preached.
That we may proceed clearly, in our Enquiries, into what we have now before us, I would observe, that the moral Law is to be considered, either as a Covenant of Works, or, merely, as a Law and Rule of Conduct: This twofold Consideration of the Law is absolutely necessary. For, without it, we must grant, that Believers, are under the Covenant of Works, or deny, that they are under the Law. Whereas, neither may be allowed. They are not under the Law, as a Covenant, but under Grace; nevertheless, they are not without Law to God, but under the Law to Christ. Now the Question is plainly this: Whether Faith in Christ for Salvation is required by the Law as a Covenant? The Answer must be, I think, in the Negative; my Reasons for it are these:

1. The Law is not of Faith: It doth not present the Object of Faith, that all will allow. Nor doth it direct to the Act of Faith in Christ, as a Saviour. The Law, as a Covenant, requires Obedience, in order to Acceptance, and receiving the promised Reward. Do and live is the Language of it, but not believe and be saved: Yea, it is so far from requiring Faith in Christ for Salvation, that it allows not the Subject of it to hope for Deliverance from Misery. That Constitution is nothing but Death to the Sinner: The Soul that sins shall die. How, therefore, can it require Faith in Christ in order to Salvation? The Grace of the Gospel, by its Revelation, makes no Change in the legal Constitution; that is the same it was before the Discovery of Salvation in the Gospel, and so it will eternally remain.

But this is no Bar to the Hope of a regenerate Man: For,

2. A Believer is dead to the Law, as a Covenant: He is brought from under its Power; and therefore, in acting Faith on Christ, he yields not Obedience to the first Covenant, which he must be supposed to do, if that Covenant required it. No Actings of Grace, which the new Covenant gives, are Obedience to the Commands of the old Covenant.

3. The Law is dead to a Believer. Now, that which is dead to him can’t reasonably be thought to give him Direction about, and oblige him unto, the Actings of a Principle, in Consequence whereof its Death to him follows. The Exercise of Faith in Christ, therefore, is not Obedience to the Covenant of Works.

4. Until a Man, thro’ the Law, is dead to the Law, he hath no Warrant to receive Christ as a Saviour, or to hope for Salvation through him. Conviction of Sin, a Sense of Misery, as justly deserved, and despairing of Relief from the Law and Works of it, in Order of Nature, at least, precede the first: Act of Faith on Christ for Salvation. The Act is of that Kind as necessarily supposes it. And as, in the Nature of the Thing, such an Act cannot be put forth, previous unto the Relinquishment of all Hope of Life by the Law, there is not any Thing, in the whole Gospel, which directs and encourages Men to exert such an Act, without the Supposition of that Conviction wrought in them; which Conviction is the Effect of Regeneration; and, therefore, a Man is not under the first Covenant, even when he puts forth the first: Act of Faith on Christ.

Now, tho’ special, supernatural Faith is not required by the Covenant of Works, it requires a Belief of the Truth of every Revelation, which God, at any Time, shall be pleased to make of his Will to his Creature, Man, who is the Subject of that Covenant.
1. The first Covenant most certainly obliges Man to believe that is true, which God expresses.
2. The Christian Revelation hath such evident and indelible Characters of its divine Original, or that it really is a Revelation from God, as are abundantly sufficient to satisfy any rational, unprejudiced Enquirer.
3. That Covenant obliges Man to conclude upon the Wisdom and Holiness of all God’s Designs and Acts about and towards his Creatures, both in a Way of Justice and Mercy.
4. The Mysteries of Redemption by Christ are expressed in Language, which is not above the Capacities of Men; and, therefore, they are able to perceive the Truth of those Mysteries, though they are not capable of understanding the real Nature of them, without an additional supernatural Revelation, or Illumination of the Mind, is graciously vouchsafed to them.

Hence it follows,

5. Contempt cast upon the Gospel, or a Disapprobation and Rejection of the wise and gracious Method of Salvation by Christ, involves Men in Guilt, and justly subjects them to Punishment. And, especially,
6. If they, thro’ Prejudice and Pride, throw off all Regard to Christian Doctrines, after a Conviction of their Truth, or being the Matter of divine Revelation. Many awful Instances of this Kind our perilous Times furnish us with.

The first Covenant requires of Men a Belief of, and reverential Regard to, the Doctrine of the new Covenant, tho’ it doth not oblige them unto acting Faith on Christ for Salvation. Every Man, who despises the Grace of the second Covenant, by so doing brings himself under the dreadful Curse of the first. This is what an holy innocent Creature would never do; but, upon the Revelation of it, he would give Credit to, and reverentially regard it. Thus do the holy Angels, as I before observed. And it is thro’ Ignorance, Pride, and corrupt Prejudices, that Men disbelieve, and reject it as Folly, unto their just Condemnation, But thus far of the Law, as a Covenant, and of the Obligation it says Men under to believe, and not reject, the Gospel of the Grace of God."

"Again, the moral Law is to be considered as a Law merely, or Rule of Action; as such, regenerate Persons are under it, and by its Authority they are obliged unto all the Actings of the regenerate Principle, in Faith, Repentance, Love, and evangelical Obedience.
For,
1. The new Man, or the Believer, as a new Creature, is under the Command of the Law, to love God, and to love his Neighbour; and, consequently, he stands obliged unto all those Acts, by Vertue of that Command, unto which that new Principle in him is suited.
2. As by a new Revelation, both external and internal, new Objects of Love, Adoration, and Delight, are presented to his View, those Acts are the Matter of his Duty. Yea,
3. All the Actings of this Principle, in the future State of Glory, will be due unto God, by Vertue of the moral Law, which is no other than his Will, that his Creature, Man, should yield Obedience unto him in every State, suitable to those Principles wherewith he furnishes him, and unto those Discoveries of himself, which he graciously affords him. I am so far from thinking, that Believers are not, in this State, under the moral Law, or that their Acts of Faith, Repentance, Love, and filial Fear of God, are not Obedience to it in the present State, that I am most firmly persuaded, that they will be under that Law in Heaven, and that all their holy Acts of Love, Adoration, and Delight, in that blissful State, will be Obedience due to their heavenly Father, by Vertue thereof."

"The Objection, in Fact, is this: The holy Principle connatural to Adam, and, concreated with him, was not suited to live unto God through a Mediator; that kind of Life was above the Extent of his Powers, though perfect; and, therefore, as he in a State of Integrity had not a Capacity of living unto God, agreeably to the Nature of the new Covenant, it is apprehended, that his Posterity, while under the first Covenant, are not commanded to live unto God after that Sort, or, in other Words, to live by Faith on God, through a Mediator. Capable he was of receiving a Revelation from God of other Truths, than what are contained in the first Covenant, if it had been the Pleasure of God to make such a Revelation unto him. He was able to give an Assent, to the Truth, of what God should please to reveal to him, and had a Capacity of reverentially regarding Truths divinely revealed to him, though not included in that Covenant, wherein he was to walk with, and live unto God."

-Excerpts taken from Motives to Love and Unity Among Calvinists, Who Differ on Some Points
By John Brine

Audrey

2009-12-14T15:04:00.000-08:00

I Love my Daughter!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

Let there be Faith!

2009-11-07T09:55:00.000-08:00

Just meditating on the nature of saving faith today, and how the commandment God makes to the lost sheep to believe the gospel of their salvation is similar in essence to the creative commandment God said in the beginning:

Gen 1:3 And God said, Let there be light: and there was light.

Eph 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

It can be said that the Holy Spirit commands faith in his elect, saying "Let there be faith: and there was faith."
This is salvation. It is the new covenant. It is not a work of man, but rather a work of God. And just as our very conciousness does not create our existence in this life, so also, faith does not create spiritual life, but on the contrary is a very conciousness of it. And just as when we look into our mirrors at home and are filled with an awareness of our own existence, so also is faith rectified and strengthened when it looks into the Word of God, into the reflection of the gospel of its salvation, and the Spirit bears true witness that we are; that is, that we exist; we who are His, are new creatures in Christ Jesus, and faith as a commanded gift of God begins to shine the moment God creationally commands it! Praise Him!

2Co 4:6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Three Points of Calvinsim?

2009-10-24T19:45:00.000-07:00

Thinking about the 'Five Points of Calvinism' today, and how they convey to us the Gospel:

The most common form of the '5 points'

Point 1- Total Depravity

Point 2- Unconditional Election

Point 3- Limited Atonement

Point 4- Irresistable Grace

Point 5- Perseverance of the Saints

A Summary of the '5 points' in only 3 points

Point 1- Man is Lost

Point 2- God saves man

Point 3- Man is Saved

The only distinction with these three points compared to the five is that Election, Atonment, and Irresistable Grace are compressed into one point, namely, that God saves (point 2). Consisdering this causes us to see that points 2, 3, and 4 (of the 5 points) are really the work of the Godhead. The Father elects (point 2), the Son atones (and mediates; point 3), and the Spirit draws through regeneration (point 4).

This to me is a quite amazing way of percieving 'the doctrines of grace'. The reality is this: they are a summarization of the Gospel, period. What other Gospel could we believe in that does not involve a lost sinner, a God who saves, and the result of the two, a found sheep. This is all the five points reveal to us. In fact, if we didn't make distinction in the Trinity of God (which by all means, we must, for the Scriptures do), we would only have three points of the doctrines of Grace, and the Glory of God in the redemption of sinners! Good news!

Here is another way of describing it

Point 1- Total Depravity (Man is Lost)

Point 2- Unconditional Election (The Father Saves)

Point 3- Limited Atonement (The Son Saves)

Point 4- Irresistable Grace (The Spirit Saves)

Point 5- Perseverance of the Saints (Man is Saved)

2009-09-24T18:42:00.000-07:00

Calvin on the Protection God provides for His Children through Angels

(Taken from Institutes of the Christian Religion Ch. 14)

As the refulgence of the Divine glory is manifested in them, there is nothing to which we are more prone than to prostrate ourselves before them in stupid adoration, and then ascribe to them the blessings which we owe to God alone. Even John confesses in the Apocalypse (Rev. 19:10; 22:8, 9), that this was his own case, but he immediately adds the answer which was given to him, “See thou do it not; I am thy fellow servant: worship God.”

This danger we will happily avoid, if we consider why it is that Gods instead of acting directly without their agency, is wont to employ it in manifesting his power, providing for the safety of his people, and imparting the gifts of his beneficence. This he certainly does not from necessity, as if he were unable to dispense with them. Whenever he pleases, he passes them by, and performs his own work by a single nod: so far are they from relieving him of any difficulty. Therefore, when he employs them it is as a help to our weakness, that nothing may be wanting to elevate our hopes or strengthen our confidence. It ought, indeed, to be sufficient for us that the Lord declares himself to be our protector. But when we see ourselves beset by so many perils, so many injuries, so many kinds of enemies, such is our frailty and effeminacy, that we might at times be filled with alarm, or driven to despair, did not the Lord proclaim his gracious presence by some means in accordance with our feeble capacities. For this reason, he not only promises to take care of us, but assures us that he has numberless attendants, to whom he has committed the charge of our safety, that whatever dangers may impend, so long as we are encircled by their protection and guardianship, we are placed beyond all hazard of evil. I admit that after we have a simple assurance of the divine protection, it is improper in us still to look round for help. But since for this our weakness the Lord is pleased, in his infinite goodness and indulgence, to provide, it would ill become us to overlook the favour. Of this we have an example in the servant of Elisha (2 Kings 6:17), who, seeing the mountain encompassed by the army of the Assyrians, and no means of escape, was completely overcome with terror, and thought it all over with himself and his master. Then Elisha prayed to God to open the eyes of the servant, who forthwith beheld the mountain filled with horses and chariots of fire; in other words, with a multitude of angels, to whom he and the prophet had been given in charge. Confirmed by the vision he received courage, and could boldly defy the enemy, whose appearance previously filled him with dismay.

Augustine on the Motive of true Motives in Sorrow and Affliction

2009-09-10T20:02:00.000-07:00

I began today while working to listen to the Confessions of Augustine on mp3. I have dwelt upon this selection of writing before but thought that today it would be fitting to post it here. In this oration, Augustine recalls the slavery he was once so prone to, as an unconverted young adult, respecting youthful lusts and the vainglorious delusions that accompanied them. In his confessions he recalls to the Lord his former youthful days in which his wicked heart longed to satisfy its insatiable thirst for anything but God in what he referred to as "Stage plays." The focus is mostly on the motive of his heart as to why he sought the love for grief, rather than wishing there be nothing to grieve about. For us today it may surly encompass such forms of entertainment, but is not necessarily restricted to them; for we well know the snares and entrapment's movies and television contain. It is the motive of his heart that he analyses here and it is to this end we ought to focus our attention. As the scripture says:

Incline my heart unto thy testimonies, and not to covetousness.Turn away mine eyes from beholding vanity; and quicken thou me in thy way. (Psalm 119:36-37)

Chapter II

"Stage-plays also carried me away, full of images of my miseries, and of fuel to my fire. Why is it, that man desires to be made sad, beholding doleful and tragical things, which yet himself would no means suffer? yet he desires as a spectator to feel sorrow at them, this very sorrow is his pleasure. What is this but a miserable madness? for a man is the more affected with these actions, the less free he is from such affections. Howsoever, when he suffers in his own person, it uses to be styled misery: when he compassionates others, then it is mercy. But what sort of compassion is this for feigned and scenical passions? for the auditor is not called on to relieve, but only to grieve: and he applauds the actor of these fictions the more, the more he grieves. And if the calamities of those persons (whether of old times, or mere fiction) be so acted, that the spectator is not moved to tears, he goes away disgusted and criticising; but if he be moved to passion, he stays intent, and weeps for joy.

Are griefs then too loved? Verily all desire joy. Or whereas no man likes to be miserable, is he yet pleased to be merciful? which because it cannot be without passion, for this reason alone are passions loved? This also springs from that vein of friendship. But whither goes that vein? whither flows it? wherefore runs it into that torrent of pitch bubbling forth those monstrous tides of foul lustfulness, into which it is wilfully changed and transformed, being of its own will precipitated and corrupted from its heavenly clearness? Shall compassion then be put away? by no means. Be griefs then sometimes loved. But beware of uncleanness, O my soul, under the guardianship of my God, the God of our fathers, who is to be praised and exalted above all for ever, beware of uncleanness. For I have not now ceased to pity; but then in the theatres I rejoiced with lovers when they wickedly enjoyed one another, although this was imaginary only in the play. And when they lost one another, as if very compassionate, I sorrowed with them, yet had my delight in both. But now I much more pity him that rejoiceth in his wickedness, than him who is thought to suffer hardship, by missing some pernicious pleasure, and the loss of some miserable felicity. This certainly is the truer mercy, but in it grief delights not. For though he that grieves for the miserable, be commended for his office of charity; yet had he, who is genuinely compassionate, rather there were nothing for him to grieve for. For if good will be ill willed (which can never be), then may he, who truly and sincerely commiserates, wish there might be some miserable, that he might commiserate. Some sorrow may then be allowed, none loved. For thus dost Thou, O Lord God, who lovest souls far more purely than we, and hast more incorruptibly pity on them, yet are wounded with no sorrowfulness. And who is sufficient for these things?

But I, miserable, then loved to grieve, and sought out what to grieve at, when in another's and that feigned and personated misery, that acting best pleased me, and attracted me the most vehemently, which drew tears from me. What marvel that an unhappy sheep, straying from Thy flock, and impatient of Thy keeping, I became infected with a foul disease? And hence the love of griefs; not such as should sink deep into me; for I loved not to suffer, what I loved to look on; but such as upon hearing their fictions should lightly scratch the surface; upon which, as on envenomed nails, followed inflamed swelling, impostumes, and a putrefied sore. My life being such, was it life, O my God?"

These truths remind me of the heart of Christ himself. For the Scripture tells us:

Isaiah 53:3-4 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

Christ Jesus took upon himself our griefs and sorrows; the very things whereby we were by no means willing to endure. And though God would have there to be nothing to grieve about, yet in His sovereign ordination of all things, He is the true Comforter of our Souls. Praise Him.

2009-09-07T19:17:00.000-07:00

John Owen on the Oblation and Intercession of Christ in the Atonement

Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

Hebrews 7:25-27

But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

Hebrews 9:11-12

"The apostle exceedingly clears and evidently proves in the Epistle to the Hebrews, describing the priesthood of Christ, in the execution thereof, to consist in these two acts, of offering up himself in and by the shedding of his blood, and interceding for us to the utmost..."

"To offer and to intercede, to sacrifice and to pray, are both acts of the same sacerdotal office, and both required in him who is a priest; so that if he omit either of these, he cannot be a faithful priest for them: if either he doth not offer for them, or not intercede for the success of his oblation on their behalf, he is wanting in the discharge of his office by him undertaken. Both these we find conjoined (as before) in Jesus Christ: 1 John ii. 1, 2, 'If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins.'"

"His bloody oblation gave him entrance into the holy place not made with hands, there to accomplish the remaining part of his office, the apostle comparing his entrance into heaven for us with the entrance of the high priest into the holy place, with the blood of bulls and goats upon him...so presenting himself before his Father that his former oblation might have its efficacy."

"The nature of the intercession of Christ will also prove no less than what we assert, requiring an inseparable conjunction between it and its oblation: for as it is now perfected in heaven, it is not a humble dejection of himself, with cries, tears, and supplications; nay, it cannot be conceived to be vocal, by the way of entreaty, but merely real, by the presentation of himself, sprinkled with the blood of the covenant, before the throne of grace in our behalf. “For Christ,” saith the apostle, “is not entered into the holy places made with hands, but into heaven itself, now to appear in the presence of God for us,”Heb. ix. 24. His intercession there is an appearing for us in heaven in the presence of God, a demonstration of his sacred body, wherein for us he suffered: for (as we said before) the apostle, in the ninth to the Hebrews, compares his entrance into heaven for us unto the entrance of the high priest into the holy place, which was with the blood of bulls and goats upon him, verses 12, 13; our Saviour’s being with his own blood, so presenting himself that his former oblation might have its perpetual efficacy, until the many sons given unto him are brought to glory. And herein his intercession consisteth, being nothing, as it were, but his oblation continued. He was a “Lamb slain from the foundation of the world,” Rev. xiii. 8. Now, his intercession before his actual oblation in the fulness of time being nothing but a presenting of the engagement that was upon him for the work in due time to be accomplished, certainly that which follows it is nothing but a presenting of what according to that engagement is fulfilled; so that it is nothing but a continuation of his oblation in postulating, by remembrance and declaration of it, those things which by it were procured. How, then, is it possible that the one of these should be of larger compass and extent than the other? Can he be said to offer for them for whom he doth not intercede, when his intercession is nothing but a presenting of his oblation in the behalf of them for whom he suffered, and for the bestowing of those good things which by that were purchased."

"So, then, it is evident that both these are acts of the same priestly office in Christ: and if he perform either of them for any, he must of necessity perform the other for them also; for he will not exercise any act or duty of his priestly function in their behalf for whom he is not a priest: and for whom he is a priest he must perform both, seeing he is faithful in the discharge of his function to the utmost in the behalf of the sinners for whom he undertakes. These two, then, oblation and intercession, must in respect of their objects be of equal extent, and can by, no means be separated. And here, by the way (the thing being by this argument, in my apprehension, made so clear), I cannot but demand of those who oppose us about the death of Christ, whether they will sustain that he intercedeth for all or no; — if not, then they make him but half a priest; if they will, they must be necessitated either to defend this error, that all shall be saved, or own this blasphemy, that Christ is not heard of his Father, nor can prevail in his intercession, which yet the saints on earth are sure to do when they make their supplications according to the will of God, Rom. viii. 27; 1 John v. 14. Besides that, of our Saviour it is expressly said that the Father always heareth him, John xi. 42; and if that were true when he was yet in the way, in the days of his flesh, and had not finished the great work be was sent about, how much more then now, when, having done the will and finished the work of God, he is set down on the right hand of the Majesty on high, desiring and requesting the accomplishing of the promises that were made unto him upon his undertaking this work!

2009-08-27T16:18:00.000-07:00

Children are a Blessing

Psa 128:3 Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table.
Psa 128:4 Behold, that thus shall the man be blessed that feareth the LORD.

My daughter Audrey is twelve and a half months old. She is a goofball and loves to cuddle. The Lord's compassion and benefits are truly magnified through the children His gives and I wanted to just make mention of a few of those blessings that I see conveyed in my being a father of her:

1) Cuddle time at night-

Audrey sleeps in between Christine and I at night and it is such a sweet time of affection. She is very cuddley and loves her blanket. Often times I am overjoyed and overwhelmed at the beauties of the family and how my love for Christ is increased when I experience those times giving thanks to Him, and being mindful of His sweet affection towards us as His children:

Psa 127:2 "... for so he giveth his beloved sleep."

Psa 111:4 He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion.

2) When she farewells me off to work-

Lately, as I leave for work, Audrey (though she cannot speak actual words yet) will send me off to work. Christine holds her and I give her a kiss and a hug, and then she pushes me away from her and says, "doue". It kind of sounds like 'dough', and it is the cutest thing ever! I am always sure to say 'ok. Bye!!'. It reminds me of the fact that in this life, there are seasons where we must be away from those we love. Those seasons tend to often remind me of the fact that though now for a season we are away from our Lord, one day we will be together, face to face.

2Co 13:11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

Joh 16:22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

3) When she dances to music-

Audrey loves music. She dances to everything, even when you sing to her. When we drive she will cry until we put on Shai Linne or something edifying (though I'm sure she only likes it for the beats). She is just such a happy child, and that causes me to rejoice in the Lord, and reminds me that true joy is found only in our God, as He is the author of it and is the manifestation of it towards us:

Jer 31:13 Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.

Isa 65:18 But be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.

4) When she seeks comfort from me and Christine-

This is such a special truth about being a parent. The heart of your child safely trust in you. You are to provide a representation of the comfort God, in Christ, provides for His people. Having tile in our house means that now that she is walking, a lot of slips and tumbles occur. When your child is hurt it really indeed affects your heart. I know that God desires to show Himself to us in our sufferings and in our needs:

Psa 119:50 This is my comfort in my affliction: for thy word hath quickened me.

Psa 94:19 In the multitude of my thoughts within me thy comforts delight my soul.

5) When I give her a new toy or book-

Audrey loves toys, especially ones that play music. My famliy gave her some toys that play music for her 1st birthday. She loves when you sit down and play with her. Though she enjoys all of her toys, she really loves more than other things, her books. Christine will sit and read to her for long periods of time and she justs sits there, fascinated. I do pray the Lord water this desire in her, that she might take delight in His Word as she continues to grow. Giving her these things is a reflection to my soul of the gifts that our heavenly father gives to His children:

Mat 7:11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

Psa 84:11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good

thing will he withhold from them that walk uprightly.

2Co 9:15 Thanks be unto God for his unspeakable gift.

6) When she is satisfied with food:

It is amazing how quickly and fully Audrey is satisfied when she is fed by Christine. She genuiely is content with her food (milk; though she is now eating with us at the table also), and actually delights in it. So also, should we who are Christ's be content with the food He is to us:

Isa 66:11 That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
Isa 66:12 For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees.
Isa 66:13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.
Isa 66:14 And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies.

Heb 13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
Heb 13:6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

2009-08-24T20:27:00.000-07:00

Flames of Fire are as Nothing to the Sun of Righteousness; Much less Worms; or Better Stated 'Stare at the Sun':

Mal 4:2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.

Heb 1:5 For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
Heb 1:6 And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him.
Heb 1:7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

Job 25:4 How then can man be justified with God? or how can he be clean that is born of a woman?
Job 25:5 Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.
Job 25:6 How much less man, that is a worm? and the son of man, which is a worm?

When we behold the Son of God in His rightful place we will see how low and unworthy mankind truly is. For behold, His angels are as a flame of fire, and yet unto which of them did the Father call 'His Son'? We see the beauty of their splendor, the power of their presence, the dreadfulness of their position, and yet they are called upon to worship the Son of God! O the burning of the Sun of Righteousness! He is an eternity of brightness compared to their flicker. But see, dear ones, the lowness of man- for he has no brightness in him. He is but a maggot of the dirt, one who feeds on the cruel, filth of his carnal pleasures.

If man is to be redeemed, behold, what mercy in God must there truly be! The Scripture makes it is clear that Christ has commanded us into existence spiritually. He has shed His light upon our hearts and given us an understanding:

2Co 4:6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

These dirt dwellers may recieve cleansing through Christ. And if ever it was appropriate to look directly at the Sun, now may we who are His, look steadfastly into the face of the Sun of Righteousness, into the face of Jesus Christ.

A Dry and Thirsty Land

2008-09-07T01:02:00.000-07:00

Neh 8:8-9 "So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law. "

Jer 31:9 "They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn."

Behold, the preciousness of God's word. The psalmist said that he rejoiced at thy word, as one that findeth great spoil. How important it is to know it! It is as to know God. But, oh, how many of God's children lack fervent diligence in learning and knowing the Holy Scriptures! We must take heed to distinctly conduct our lives in such a way as to give place to deep communion with our Lord through His word. This is what it means to drink of the waters of Life. Jesus knows that our tounges are parched and dry from lack of hydration, and in His great mercy, He has extended His cup and offers us to drink deeply. As you drink your energy and vitality is restored and you will notice that your spiritual breath is no longer irregular.

Living here in Arizona (which is where I live) is a constant reminder of the necessity of drinking. And when the average temperature is 115 degrees there is no such a thing as sipping for conservation. The thrist that I experience on a daily basis on this earth is a constant provoking and stirring up of my soul to drink deeply of the Living Water that God has provided us through His word. It is no wonder the Scripture says my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; To see thy power and thy glory, so as I have seen thee in the sanctuary (Ps. 63:1-2). Without such quenching of spiritual thirst the soul will dry up alongside the wasteland that is this dark world.

Matthew Henry states concerning Nehemiah Chapter 8:

"Reading the scriptures in religious assemblies is an ordinance of God, whereby he is honoured and his church edified. And, upon special occasions, we must be willing to attend for many hours together on the reading and expounding of the word of God: those mentioned here were thus employed for six hours. Let those that read and preach the word learn also to deliver themselves distinctly, as those who understand what they say and are affected with it themselves, and who desire that those they speak to may understand it, retain it, and be affected with it likewise. It is a snare for a man to devour that which is holy (Pro. 20:25)."

Notice the importance of being personally affected by the word. Our minds and hearts must have the desire to be affected by the Scripture. Anything accomplished outside of personal quenching is personal vanity. The reason for such depth of drink is because of the depth of thirst. If we are not thirsty we must cry out to God to remove the mirage that is bringing in such a horrible illusion and deception to our actual state. For the ungodly, the oasis of God's word is as a desolate place, for it contains not the cesspools of hatred and immorality that they love, and thus, Salvation is far from the wicked: for they seek not thy statutes (Psa 119:155).

As the prophet says,

Isaiah 59:8-11, "The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness. We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.
We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us."

May the Lord's children be not so, but rather be overfilled with water from Heaven, to such an extent that the soul cannot contain it inside and sees no assuagement but through the tear ducts; that it may be said we came with weeping, and with supplications, trusting that it is the Lord who will lead us, for it is He who said, "I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble."

Thus, the ignorance of doctrine and Christian living will be flooded away through the knowledge and comfort of our Saviour through His word.

May this truth reign supreme in our lives,
by His grace,

David Ardito