Life Comes By Possessing Christ

"And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life." (I John 5: 11-12)

"Having" or possessing "the Son of God" is equated with "having life." Whoever possesses the Son of God has life. The same thing can be said either way. This statement helps us understand the supposed "ordo salutis" of verse one - "whoever is believing has been born of God." 

How does one "have the Son of God" according to the context? It is they who have believed. Their faith in Christ was their appropriation or apprehension of Christ, resulting in their union with Christ. Therefore we may say "whoever has a faith connection with Christ has a new birth and new life" or  conversely, "whoever has new birth and new life has faith in Christ." What John is showing in this chapter is that faith and life go together. They cannot be divorced. 

We may ask, does one first "have" life before they "have" the Son of God? No. Obtaining Christ by faith is obtaining life. This John emphasizes many times and in several ways. 

He quotes Christ as saying to those who were spiritually dead - "you will not come to me that you might have life." (John 5: 40) Coming to Christ is in order to "have" Christ, and in having Christ one has life. 

John also said that it is "by believing" that one has "life through his name." (John 20: 31) 

He also recorded the words of Christ who said that men believe in order to have eternal life. (John 3: 16; John 6: 40) We receive eternal life when we are born again or converted. It is the ones who believe in Christ who "have eternal life." (John 5: 24) 

He cited the teaching of Christ who said that eating the bread of life (himself) is what imparts eternal life, and this partaking of the bread is a metaphor for appropriating Christ into the soul by faith. (John 6: 35) "If any man eat of this bread," said the Lord, "he shall live," and that "forever." Again, life after eating the bread by faith. Life after faith union with Christ, in other words. If you do not eat of this bread (believe on him and possess him), said our Lord, "you have no life in you." (6: 53) "He who believes in me," said the Lord, "though he were dead, yet shall he live." (11: 25)  

Said Charles Spurgeon:

"We understand possessing the Lord Jesus Christ. There is the finished work of Jesus, and faith appropriates it. We trust in Christ, and Christ becomes ours. As the result of grace in our souls, we chose the Lord Jesus as the ground of our dependence, and then we accept him as the Lord of our hearts, the guide of our actions, and supreme delight of our souls. He that hath the Son, then, is a man who is trusting alone in Jesus, in whom Jesus Christ rules and reigns; and such a man is most surely the possessor of spiritual and eternal life at the present moment. It is not said "he shall have life "—he has it, he enjoys it now, he is at this hour quickened spirit; God has breathed into him a new life, by which he is made a partaker of the divine nature, and is one of the seed according to promise, and this life he has by virtue of his having received the Son of God to be his all."  (Alive or Dead - here)

I don't care what Spurgeon may have said on one or two occasions about regeneration preceding faith, he more often than not upheld the regeneration after faith view and the above is one example. He plainly says that "this life" is had "by virtue of his having received the Son of God to be his all." That is a denial that regeneration precedes faith.

Spurgeon also said:

"Now, faith by which we receive the Son of God, is the grace which vitally unites the members with Christ, their living Head; and where there is a vital union with the Son of God, there must be life. While the branch is vitally in the stem, it will have life; if it is not always bearing fruit, yet it always has life in itself, because it is in union with the living stem; and thus, beloved, the fact of having the Son becomes an evidence of life, because it is the source of life."

Again, that denies that faith follows life. It affirms that faith unites to Christ, putting a man "in Christ," and new life follows.

So, you can put Spurgeon in the category of five point Calvinists who deny that regeneration precedes faith.

Abraham Booth On Ordo Salutis

1734 - 1806

"Regeneration must precede faith. This, though assumed as a certain fact:, may be justly doubted: for the page of inspiration does not warrant our supposing, that any one is born of God, before he believes in Jesus Christ; or, that regeneration is effected by the Holy Spirit, without the word of grace."

I previously cited Booth on this (here)

Many of those who believe that regeneration precedes faith will also affirm that regeneration is by means of the gospel. In this they are contradictory. If the gospel and word are means in regeneration, then so is faith, for it cannot be a means to anyone who does not believe it. The logic of Booth is irrefutable. Booth was a five point Calvinist. You can add his name to the list of five pointers who did not believe that regeneration preceded faith.

Coming Down In The Tribulation Judgments

"And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites." (Exo. 3: 7-8)

"I have come down" was said at the time of the commissioning of Moses. It also shows that God had come to deliver them and that he was "present" in the judgments sent upon the Egyptians. 

So too with regard to the second coming of the Lord Jesus Christ, when he "comes down" the second time. He will be "present" in the judgments of the Apocalypse and Great Tribulation and his presence will be fully manifested when he appears in his glorified body, when he sets his foot upon the Mount of Olives and brings forth his armies to destroy the Antichrist and his followers. The judgments (plagues, catastrophes, etc.) will come from God, will find him present in them. He will come in judgment before he comes in the glorified person of Christ (Rev. 19). 

It is an interesting play on words: "I am come down to bring them up." So too with regard to both the first and second coming of Christ. He came down the first time so that we might be brought up to heaven. He will come down the second time to take us up to himself.

The point of this posting is to say that we, as believers, should recognize that the Lord has come when we see his wrath being poured out in the evils of the great tribulation period, that hour which will test all who dwell upon the earth. (Rev. 3: 10) In Revelation chapter six, under the breaking of the sixth seal, when the calamities are so great, we have this record:

"And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sits on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?" (6: 15-17)

When his wrath comes, the Lord comes. His coming in wrath and judgment will precede his full coming, his bodily coming, in Revelation 19. When the two witnesses are here, when the 144,000 are here, Christ too is here in them. Don't you see? 

See my posting "How Long Is The "Coming" of Christ?" (here) for more information on this.

Does Salvation By Faith Exclude Regeneration?

There are many texts that say that one believes unto salvation. Those Calvinists who put regeneration before faith are forced into affirming (as a logical result) that the salvation that comes from faith, repentance, and conversion is not regeneration. He is regenerated without faith but saved by faith. Once this false proposition is accepted, every text that speaks of salvation resulting from faith is then interpreted in light of that presupposition, and thus the salvation that results from faith is viewed as not including regeneration. 

But, if one honestly looks at all the texts that speak of salvation that comes by faith he will see that it is not possible to exclude regeneration from that saving. We cannot do it in Ephesians 2: 8 for instance. "For by grace are you saved through faith and that not of yourselves." We have no right to say that Paul excludes regeneration from this saving. In fact, the context shows that it includes it. And, if it is included, then regeneration is by grace through faith. 

"The gospel is the power of God unto salvation to everyone who believes it." (Rom. 1: 16) Why would we exclude regeneration from this salvation? 

Where In Romans my Hardshell Brothers?

Where is regeneration mentioned in the book of Romans? Where is it alluded to? I know where, along with many other commentators on Romans. But, where do our Hardshell brothers see regeneration in the epistle? I dare say that many will be hard pressed to find it in the book of Romans. The Roman epistle has a lot to say about conversion, but in Hardshell thinking, conversion is not a part of regeneration. So, where my Hardshell brothers, is regeneration spoken of in the epistle? Surely the apostle would not exclude that subject in his Roman epistle, correct? Also, if regeneration is alluded to in the Roman epistle, does it exclude faith as a means? Is regeneration defined in terms of conversion or in some other way?

Can we at least get our Hardshell brothers to tell us this? Having been a Hardshell for many years, and having a father who was such for more than fifty years, I think I know what their answers to my question will be. Still, I would like to hear which texts they would mention and how they think that those texts show that faith plays no part in it.

John Owen on the Ordo Salutis

1616 - 1683

The following citations are from my posting "Owen - Regeneration is Salvation" (here) for March 30, 2009. These citations show that Owen believed just as I do on the ordo salutis. After each of this citations I will now add a short comment.

"I shall, therefore, in general, refer the whole work of the Spirit of God with respect unto the regeneration of sinners unto two heads:— First, That which is preparatory for it; and, secondly, That which is effective of it. That which is preparatory for it is the conviction of sin; this is the work of the Holy Spirit, John xvi. 8. 

This statement on conviction of sin is against the teaching of our Hardshell brothers who tell us that conviction of sin is an evidence of regeneration. Conviction of sin is a preparation for regeneration, not a fruit of it.

The principal way of the application of this means to produce its effect on the souls of men is the ministry of the church. God hath appointed the ministry for the application of the word unto the minds and consciences of men for their instruction and conversion. And concerning this we may observe two things:— [1.] That the word of God, thus dispensed by the ministry of the church, is the only ordinary outward means which the Holy Ghost maketh use of in the regeneration of the adult unto whom it is preached. [2.] That it is every way sufficient in its own kind,—that is, as an outward means; for the revelation which is made of God and his mind thereby is sufficient to teach men all that is needful for them to believe and do that they may be converted unto God, and yield him the obedience that he requires.

In these words Owen equates evangelical conversion with regeneration. He does this frequently. Owen's view is the view of the first reformers and of those who wrote and signed the 1689 London Confession.

2d. That the effect of regeneration or conversion unto God is assigned unto the preaching of the word, because of its efficacy there-unto in its own kind and way, as the outward means thereof, 1 Cor. iv. 15; James i. 18; 1 Pet. i. 23."

Again, notice how he equates regeneration with conversion. Further, in affirming that regeneration is by means of preaching the word, it is therefore by faith, for it cannot be a means to regeneration to those who do not believe the word preached.

The institution of God. He hath appointed the preaching of the word to be the means, the only outward ordinary means, for the conversion of the souls of men, I Cor. i. 17-20; Mark xvi. 15, 16; Rom. i. 16. And the power or efficacy of any thing that is used unto an end in spiritual matters depends solely on its divine appointment unto that end.

That the Holy Spirit doth make use of it in the regeneration or conversion of all that are adult, and that either immediately in and by the preaching of it, or by some other application of light and truth unto the mind derived from the word; for by the reasons, motives, and persuasive arguments which the word affords are our minds affected, and our souls wrought upon in our conversion unto God, whence it becomes our reasonable obedience. And there are none ordinarily converted, but they are able to give some account by what considerations they were prevailed on thereunto."

Again, conversion is regeneration and it is not a subconscious non cognitive experience.

First, The work of conversion itself, and in especial the act of believing, or faith itself, is expressly said to be of God, to be wrought in us by him, to be given unto us from him. The Scripture says not that God gives us ability or power to believe only,—namely, such a power as we may make use of if we will, or do otherwise; but faith, repentance, and conversion themselves are said to be the work and effect of God. Indeed, there is nothing mentioned in the Scriptures concerning the communicating of power, remote or next unto the mind of man, to enable him to believe antecedently unto actual believing. A “remote power,” if it may be so called, in the capacities of the faculties of the soul, the reason of the mind, and liberty of the will, we have given an account concerning; but for that which some call a “next power,” or an ability to believe in order of nature antecedent unto believing itself, wrought in us by the grace of God, the Scripture is silent. 

This clearly shows that Owen did not believe that regeneration preceded conversion. For besides equating them he says that prior to believing (conversion) there is no power to believe. But, if one is regenerated before he believes, or is converted, then he does have power to believe before believing. Don't you see?

"But it will be objected, “That every thing which is actually accomplished was in potentia before; there must, therefore, be in us a power to believe before we do so actually.” Ans. The act of God working faith in us is a creating act: “We are his workmanship, created in Christ Jesus,” Eph. ii. 10; and he that is in Christ Jesus “is a new creature,” 2 Cor. v. 17. Now, the effects of creating acts are not in potentia anywhere but in the active power of God; so was the world itself before its actual existence. This is termed potentia logica, which is no more but a negation of any contradiction to existence; not potentia physica, which includes a disposition unto actual existence. Notwithstanding, therefore, all these preparatory works of the Spirit of God which we allow in this matter, there is not by them wrought in the minds and wills of men such a next power, as they call it, as should enable them to believe without farther actual grace working faith itself. Wherefore, with respect to believing, the first act of God is to work in us “to will:” Phil. ii. 13, “He worketh in us to will.” Now, to will to believe is to believe. This God works in us by that grace which Austin and the schoolmen call gratia operans, because it worketh in us without us, the will being merely moved and passive therein. That there is a power or faculty of believing given unto all men unto whom the gospel is preached, or who are called by the outward dispensation of it, some do pretend; and that “because those unto whom the word is so preached, if they do not actually believe, shall perish eternally, as is positively declared in the gospel, Mark xvi. 16; but this they could not justly do if they had not received a power or faculty of believing.”

Many other great Calvinists, including our Baptist forefathers who published the 1689 Confession, also stated that there was no power to believe prior to believing. This proposition proves that they did not believe that people were regenerated before believing.

Where Do Hardshells Put Faith?

This is a short follow up to my posting "Rom. 8: 30 & Ordo Salutis Debate" (here).

Among the five things (or links in the "golden chain") of Romans 8: 29-30 (foreknowledge, predestination, calling, justification, glorification), where do we put "faith."? I mentioned that question in that posting. To my knowledge only the Hardshells want to completely exclude faith from the salvation process. I find this absolutely stunning. Bible students who first encounter this Hardshell denial of the place of faith in the salvation process are flabbergasted that anyone who professes to believe the bible could believe such a thing. The Hardshells believe that billions of people will be saved in heaven who did not have faith in the one true God or in the Lord Jesus Christ. Such people, though unbelievers, have been foreknown, predestined, called, justified, and glorified. What a heterodox idea! So foreign to the scriptures. It makes one question the sanity of Hardshells who can believe in such an idea when it is so foreign to the historic view of the Christian community. Do you see how dangerous it is to the salvation of sinners to tell them that they can go to heaven without faith? That is why hardshellism is an evil disease, an infection.

Don't You Have To Have Life Before Faith?

This is a question I recently heard a Hardshell ask. The answer that was given was "yes, but there is not generally a gap in time between regeneration (coming to life) and conversion (coming to faith)."

My answer to the question would have been far different. How so?

My Answer

There can be no life apart from Christ because he is "the life." John said "whoever has the Son has life." How does one obtain life from Christ? He gets life by coming to Christ as Christ said "you will not come to me that you might have life." As Christ is the vine, one must be in the vine to receive life from the vine. One must become one with Christ to partake of him as "the life." When Christ is received life is received. Life results from faith union, from receiving Christ.

Our Baptist forefathers, such as those who endorsed the London and Philadelphia confessions, taught that the believer had no power to believe at the moment prior to faith. They said that often. But, if regeneration and spiritual life precede faith, then power to believe does exist prior to faith. Those who say faith is not possible till life is first granted take an unbiblical position. Life is not received till Christ is received, and receiving Christ is all the same as believing in Christ.

What think ye?

Egypt's Judgments & Post Tribulation Redemption

The redemption and deliverance of the Jews out of Egyptian bondage is a type of that final redemption that is to come at the end of this age and it shows that the resurrection (redemption, rapture, translation) of believers will occur at the end of the great tribulation and its judgments.

The following citations are from "Post Tribulation Rapture V" (here).

Through Tribulation

"Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God."  (Acts 14: 22)

The idea of entering the kingdom of God through tribulation is what is vividly portrayed in the Apocalypse.  It is also in keeping with the prayer of Christ.

"I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil."  (John 17: 15)

The pre-tribber believes that it is the will of the Lord to take believers "out of the world" so that they be kept from the evil of the great tribulation, but this is just exactly what Christ prayed would not be.  It is the will of the Lord that believers be present during the coming great tribulation and that they be kept amidst it.  

This is seen in type in the old testament, in the judgments meted out on the land of Egypt just prior to the Exodus.  The elect of God were indeed taken out of Egypt, were delivered from the plagues of judgment, but it was not until the judgments had been sent upon the land.  If the pre-trib view were correct, we would expect that the Israelites would have been taken out of Egypt prior to the judgments being sent, but this is not what actually happened.  Further, the Lord's keeping of the Israelites from the evil of the judgments upon Egypt was not by taking them out, but by preserving them in the midst of it.

God is going to get his elect out of the Egypt of this world, but before that happens, he will send judgments of the Apocalypse upon Egypt (world) and will have his "two witnesses" then as he had Moses and Aaron as witnesses to Pharaoh and Egypt.

 

Sanctified In Regeneration

Made Saints In Regeneration (Conversion)

"Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." (I Cor. 1: 2)

"And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." (I Cor. 6: 11)

In the above texts "are sanctified" is a perfect participle and "were sanctified" is aorist (as is "were washed" and "were justified"). We also find "are sanctified" given in Acts 20: 32 & 26: 18. It is perfect participle in both instances and thus meaning "have been sanctified." It is thus represented as a completed action in the past with ongoing results.

It is obvious that the apostle is writing to believers and saying things about their conversion to Christ, not to some mystic sub conscious experience of which they had no conscious knowledge about. He is referring to the time when they became believers, when they received Christ as Lord and Savior. When they believed, they were simultaneously washed, sanctified, and justified, though not in that logical order. Though the apostle lists washing and sanctification before justification, he does not thereby imply that they logically occur in that order. If he is listing things in logical order, then sanctification precedes justification as the Catholics affirm. But, he does not put things in a logical order. Notice these words of the apostle:

"But of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." (I Cor. 1: 30)

In this passage righteousness (justification) is listed prior to sanctification. So, if an argument is to be made on the order of listing, then one can both say that sanctification precedes and follows justification, and that would be contradictory. 

The order in the above text would be wisdom (faith knowledge), righteousness (justification), sanctification, redemption. That would be in agreement with the order elsewhere in scripture. However, redemption may be placed before and after justification and sanctification, depending upon whether we are looking at initial redemption or final redemption (of the body). In the other text, if there is an order to the list, it could be that Paul is working backward in listing the three items of washing, sanctification, and justification. In other words he is saying to the believers - "you are clean from washing, which shows that you have been sanctified, which in turn shows that you have been justified."

If we are not sanctified when regenerated, then we cannot be called "saints" when regenerated. Do believers become saints when regenerated or do they become saints later? Can we say that we are in the process of being made saints, and so not saints yet? Is it not the common view of Protestants, of Baptists, of Calvinists, of Arminians, that a person becomes a saint when he is effectually called to faith in Christ, when he is born again and regenerated? Yes it is. All future and linear sanctification is the fruit of that first sanctification which is in several respects a finished act. 

I am a proponent of progressive sanctification yet I believe that too much emphasis on this truth has caused some to neglect seeing sanctification as a past event, in some respects a completed action. 

In the addresses to believers the biblical writers used statements that said indicatively - "you are holy." But, there are also verses that exhort holy brethren to "be sanctified" and "be holy." Thus, being sanctified has a past, present, and future aspect to it. Sanctification begins with regeneration and conversion, but it follows justification, and both follow union with Christ by faith. 

In the new testament there are 117 references to "the saints." Christians are called saints. But, when did they become saints? Are they in the process of becoming saints? We are made saints in regeneration. We are not in a process of being made saints, though saints do increase in holiness. Saints need, of course, to become more saintly in their lives, so that their external life corresponds to their inner life. 

From Got Questions web page we have these good words on the subject (here - emphasis mine):

"The word “saint” comes from the Greek word hagios, which means “consecrated to God, holy, sacred, pious." It is almost always used in the plural, “saints.” "…Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem" (Acts 9:13). "Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda" (Acts 9:32). "And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons…“ (Acts 26:10). There is only one instance of the singular use, and that is "Greet every saint in Christ Jesus…" (Philippians 4:21). In Scripture there are 67 uses of the plural “saints” compared to only one use of the singular word “saint.” Even in that one instance, a plurality of saints is in view: “…every saint…” (Philippians 4:21). 

 

The idea of the word “saints” is a group of people set apart for the Lord and His kingdom. There are three references referring to godly character of saints: "that you receive her in the Lord in a manner worthy of the saints…" (Romans 16:2). "For the equipping of the saints for the work of service, to the building up of the body of Christ" (Ephesians 4:12). "But immorality or any impurity or greed must not even be named among you, as is proper among saints" (Ephesians 5:3). 

 

Therefore, scripturally speaking, the “saints” are the body of Christ, Christians, the church. All Christians are considered saints. All Christians are saints—and at the same time are called to be saints. First Corinthians 1:2 states it clearly: “To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy…” The words “sanctified” and “holy” come from the same Greek root as the word that is commonly translated “saints.” Christians are saints by virtue of their connection with Jesus Christ. Christians are called to be saints, to increasingly allow their daily life to more closely match their position in Christ. This is the biblical description and calling of the saints. 

 

How does the Roman Catholic understanding of “saints” compare with the biblical teaching? Not very well. In Roman Catholic theology, the saints are in heaven. In the Bible, the saints are on earth. In Roman Catholic teaching, a person does not become a saint unless he/she is “beatified” or “canonized” by the Pope or prominent bishop. In the Bible, everyone who has received Jesus Christ by faith is a saint. In Roman Catholic practice, the saints are revered, prayed to, and in some instances, worshiped. In the Bible, saints are called to revere, worship, and pray to God alone." 

Said C.H. Spurgeon:

"Sanctification begins in regeneration." (From: Spurgeon's Morning by Morning for July 4) 

Said Louis Berkhof:

"At the same time regeneration is the beginning of sanctification. The work of renewal, begun in the former, is continued in the latter, Phil. 1:6." (Systematic Theology Chapter X "Sanctification") 

John Gill in his Body of Divinity on Sanctification wrote:

"The foundation of "sanctification" is laid in "regeneration"; as it is a holy principle, it is first formed in that; the new creature, or new man, is created in righteousness and true holiness; and it appears in "effectual calling", which is an "holy calling"; and is to be seen in conversion, which is a turning of men "from their iniquities": and that holiness which is begun in regeneration, and is manifest in effectual calling and conversion, is carried on in sanctification, which is a gradual and progressive work, and issues and is finished in glorification; so that it may, with propriety, be distinguished from regeneration, effectual calling, and conversion, and be separately treated of."

"But in regeneration and sanctification, the Lord circumcises the heart, or regenerates and sanctifies it, "to love the Lord with all the heart and with all the soul!" that is, sincerely and cordially."

Sanctification, even though linear and progressive, yet is put forth in scripture as a finished work in most instances, especially as it relates to being regenerated and converted.

If sanctification begins in regeneration, and if regeneration precedes justification, then sanctification precedes justification and thus those Calvinists who support the propositions 1) regeneration precedes justification and 2) sanctification follows justification contradict themselves. 

"But as He who called you is holy, you also be holy in all your conduct, because it is written, “Be holy, for I am holy.” (I Peter 1: 15-16)

Yes, be holy in all your conduct, but such an exhortation does not imply that believers are not already holy, already sanctified. Paul also refers to believers as already being holy, calling them "holy brethren." (I Thess. 5: 27; Heb. 3: 1) Peter says to believers - "You are a holy nation." (I Peter 2: 9)

Those who have believed in Christ and have been united with him are forever sanctified by the blood of Christ. Said the apostle:

"Jesus, that he might sanctify the people with his blood, suffered without the gate." (Hebrews 13:12) 

We are sanctified by the application of the blood when we are united to Christ and justified by the imputation of his righteousness. 

I affirm, consistently, as other Calvinists and Reformers, that sanctification and justification both follow union with Christ by faith, and that justification is logically prior to sanctification, which sanctification first occurs in regeneration.

1689 Baptists on Ordo Salutis

Historically the "Primitive" or "Old School" (aka "Hardshells") have claimed to adhere to either the 1689 London Confession (Particular Baptists) or to the Philadelphia Confession (1742). These confessions are identical except for the chapter on "laying on of hands." 

In the year 1900 the leaders of the anti missionaries met in Fulton, Kentucky to reaffirm their adherence to the London Confession (though they attached footnotes to the confession which dramatically changed the meaning of the confession). Even today, many Hardshell churches claim allegiance to the 1689 confession, saying that it expresses their belief. I have thoroughly shown this to be a false claim. Their ideas of predestination and salvation are foreign to the confession and to the sentiments of those who signed their names to the confession. 

The truth is, the Hardshells who reject means, who deny conversion is necessary for eternal salvation (and is essentially the same as regeneration or rebirth), who deny that perseverance is necessary for final salvation, and such novelties and heterodox ideas, are not in league with the confession at all. 

The honest Hardshells will totally disavow the confession because they see the Fulton notes as distortions and see how the confession is against Hardshell soteriology. The dishonest ones will still claim allegiance to the confession though they reject much of what it says on salvation and predestination. Many of them use such a claim as a door of entry into foreign countries and get opportunities to teach those congregations who are seeing themselves in agreement with the 1689 confession. They allow the Hardshells to come and preach for them. Some of them, thankfully, come to see how they do not agree with the confession.

The following is from "Keach's Catechism" and is taken from my posting (here). 

The Catechism was accepted as stating the beliefs of the confession and was in fact attached to it. It was also reproduced by the Charleston Association early in its history. The catechism, like the confession, upholds the same ordo salutis that I uphold here and which I contend is the true historic "Old Baptist" position. 

Q. 33. How are we made partakers of the redemption purchased by Christ?

A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, by His Holy Spirit.

(John 3:5,6; Titus 3:5,6)

Q. 34. How does the Spirit apply to us the redemption purchased by Christ?

A. The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

(Eph. 2:8; 3:17)

I don't know how language could be any clearer and unambiguous.  The Spirit applies the redemption of Christ "by working faith in us, and thereby uniting us to Christ in our effectual calling."  This is exactly what the Confession itself affirms.  They did not teach that men were united to Christ unto faith, but "by faith." 

Faith precedes all the benefits of redemption, including justification, regeneration, and sanctification and glorification. All is by faith because "whatever is not of faith is a missing of the mark." (Rom. 14: 23)

Proliferation Of False Accusers

"Then you shall call, and the LORD will answer; You shall cry, and He will say, ‘Here I am.’ “If you take away the yoke from your midst, The pointing of the finger, and speaking wickedness." (Isa. 58: 9)

What is meant by "pointing the finger"? That it includes the idea of falsely accusing is certain. But, it may also mean, as in our day, "giving one the finger" (the "f...you" in sign language where the middle finger is up). Albert Barnes notes this in his commentary on the passage. 

Commented John Calvin:

"And the pointing of the finger. This includes every kind of attack; for we are said to “point the finger,” when we threaten our neighbors, or treat them cruelly, or offer any violence."

Those who point the finger are those who are quick to accuse. These are they who know the black art of "smear tactics." They know the power of accusation. They know how to slander, how to mock, how to ridicule, in achieving their ends. Oh how full is the world today with finger pointers and false accusers!

Especially on the liberal left do we see frequent accusations of innocent people being labeled as "racist," and with many other such derogatory labels. False accusers have always been since the fall of man, yet their proliferation today is surely a sign of how bad things are in America and the world. 

It is similar to the era of "McCarthyism," when many were falsely accused of being "Communist" and when a mere accusation was sufficient to ruin reputations and provoke fear (for once accused, one had to prove his innocence). This reversed our historic democratic model that says that a citizen is presumed innocent till proven guilty. If you are a man who is accused of sexual harassment or assault, the accusers are instantly believed, no matter what the evidence, and the man must then prove his innocence. Other examples could be given.

Paul said that "false accusers" will be a super majority in the "perilous times" preceding the day of the Lord. (II Tim. 3: 3) 

Christ was constantly accused. (Luke 23: 2) Christ's enemies watched him regularly so that they might find occasion to accuse him. (Matt. 12: 10; Mark 3: 2; etc.)

Satan is called "the accuser of the brethren." (Rev. 12: 10) Solomon said:

"A false witness will not go unpunished, and he who breathes out lies will perish." (Prov. 19: 9)

John the Baptist spoke of the sin of falsely accusing others.

"And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages." (Luke 3: 14) 

Paul was accused. (Acts 24: 2, 8, 13) More than once too. Peter warned the first Christians:

"Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ." (I Peter 3: 16)

All these false accusers are "sons of Belial," little devils who knew how to lie and deceive, how to falsely accuse. The meaning of the Greek word "diabolos" (devil) means false accuser or slanderer. Every false accuser is a devil.

People who falsely accuse are liars and sowers of strife and division and the bible likewise has much to say in condemnation of these people. 

Benjamin Keach On Justification

(1640-1704)

"The Marrow of True Justification; Or, Justification Without Works" (here) 

In "The Epistle Dedicatory" he wrote (emphasis mine):

"My Brethren, the Doctrine we preach does not open a Door to the least Licentiousness (as it is unjustly said to do by some, who are either wilfully or ignorantly blind). No, God forbid. Nothing can promote Holiness, and Gospel-Sanctification like unto it, only it reaches us to act from high, sublime, and right Evangelical Principles: It shows the only way to attain to Gospel-Purity, flows from our Union with Christ; and that no Man can arrive to any degree of true Holiness, or expect to meet with any Success therein, without a Principle of Spiritual Life, or saving Faith in our Lord Jesus Christ. The Nature of Men must first be changed, and that Enmity that is in their Hearts against God, be removed, before they can be holy: The Tree must first be made good, or the Fruits will be evil. The Image of God must be formed in our Souls, which puts the Creature into an actual bent and propensity of his Heart to the Practice of Holiness. If a Man hates not Sin, be not out of Love with Sin, How should he be in love with God and Holiness? Now because we say Sanctification is not necessary, as antecedent to Justification, but is the Fruit or Product of Union with Christ; though we deny not but the Habits of Holiness are infused at that same Instant that Faith is wrought in the Soul, Must we be look'd upon as Promoters of a Licentious Doctrine? Must we make our own Performances, or Obedience a Condition of Justification, or be laid under Infamy and Reproach? 'Tis by Faith only, that we come to have actual Enjoyment and Possession of Christ himself, and of Remission of Sin; and not only so, but of eternal Life; and so of Holiness also, and no other ways. The good Lord help you to a right Underſtanding of these things, and make you all a holy People, to the Praise of his Glory, and Honour of your Sacred Profession."

The English Particular Baptists who published the 1689 London Confession put union with Christ by faith ahead of justification and sanctification and renewal after justification. Notice also how Keach identifies "principle of spiritual life" with faith.

Glorification in Regeneration

"The glory that you have given me I have given to them, 

that they may be one even as we are one" 

(John 17: 22)

In this posting I will address the subject of glorification of the believer. In a recent posting I mentioned that "glorified" in Romans 8: 30 included regeneration. I want to address that question.

"Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." (Rom. 8: 30)

Many bible students think that being "glorified" (glorification) is totally a thing to be realized in the resurrection day at the second coming of Christ. Though it chiefly lies there, it does not exclusively. Is there no glory received in being born again and converted? Is all the glory future for the believer?

R. C. Sproul at Ligonier, a Calvinist who promoted the regenerated before faith view said the following however about glorification (See here - emphasis mine): 

"In the application of redemption to individuals, regeneration is the beginning of glorification because it is the creation of a new nature that will come to its fullest expression when we are glorified. Believers will experience the glorification of their whole person as a result of their union with Christ. Glorification is sanctification, our renewal after the image of Christ, made perfect."

I agree with Sproul. However, what he here says contradicts his "regeneration before faith" view. Sproul puts regeneration at the time of calling and before justification. In so doing, he has glorification begun before justification. He also has Paul putting glorification in both being "called" and "glorified." He does correctly say that "glorification" is a "result of their union with Christ." But, not only is their glorification a result of union with Christ (which is by faith) but so too is calling and justification. Sproul says "glorification is sanctification." He includes regeneration in glorification and sanctification.

He wrote further:

"The regeneration of sinners is the beginning of their glorification. Sanctification is the process by which the transformation begun in regeneration is continued in this life, and this transformation is finally completed in the believer’s glorification. Since the Spirit indwells believers and imparts the glory of Christ to them in this life, it can be said that there is an already/not-yet aspect to glorification. Conformity to the image of Christ that the Spirit begins in a believer in this life is brought to full fruition in the age to come. As the Apostle Paul wrote, “We all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (2 Cor. 3:18)." 

Not only does Sproul connect glorification with sanctification but also with transformation, with conformity to the image of Christ. He says that the Spirit dwells within believers and "imparts the glory of Christ to them in this life." I agree with what Sproul says about glorification. I do not, however, like Sproul, "meet myself coming and going," or contradict myself, in my interpretation of the ordo salutis of our text.

Dr. John Piper, also one who teaches the regenerated before faith view (although he says the opposite in some places), wrote the following in line with what Sproul wrote (here):

"I think the reason that Paul omitted sanctification from his chain in Romans 8:29–30 — the reason he did not say, “Those whom he justified he also sanctified, and those whom he sanctified he also glorified” — is that Paul is thinking of glorification in a way that includes sanctification. So glorification is the work of God by which he makes his children both spiritually and physically glorious. It begins now as a process of becoming holy, and it ends at the resurrection when we receive our new and glorious bodies."

Piper, like Sproul, says that glorification and sanctification imply or encompass each other. Sproul (Piper too no doubt) said elsewhere that "sanctification is begun in regeneration." This all being true, then the moment regeneration begins is the moment both glorification and sanctification begins. I agree with this. However, I do not put these things before justification. The calling of the text is a being called to union with Christ, to faith and allegiance. So, the order we have is faith union with Christ (calling), justification, glorification (which is the beginning of regeneration and sanctification). 

Piper then says further:

"And we all, with unveiled face, beholding the glory of the Lord, and are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit. (2 Corinthians 3:18) So we do not lose heart. Though our outer nature is wasting away, our inner nature is being renewed every day. For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison. (2 Corinthians 4:16–17)"

This is a crucial text that affirms the thesis that glorification is begun in regeneration and continues in daily transformation into the image and likeness of Christ. We will look at it further shortly. But let us finish our citing of Piper on the subject. Piper clearly says that glorification begins in regeneration and is progressive like sanctification. 

Piper said elsewhere (here):

"Have you ever wondered why “sanctification” is missing from this golden chain in Romans 8:29-30? Those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. Foreknown, predestined, called, justified, __________, glorified. Shouldn’t “sanctified" fill in that blank space? Romans 6:22 says that believers receive “sanctification and its end, eternal life.” And 2 Thessalonians 2:13 says that we are “saved, through sanctification by the Spirit.” The answer is, no, “sanctification” does not belong in space because it is included in “glorified.” In Paul’s mind the process called sanctification in this life—the process of transformation from one degree of holiness to the next—is the first stage of glorification. He says, We all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (2 Corinthians 3:18) The progressive change that happens in this life can be described in terms of holiness or glory—sanctification or glorification."

I agree with all this but to say that the "calling" was regeneration would contradict these statements. Paul is affirming that justification and transformation follow faith union. That is his order throughout his epistles.

Regeneration's Glory

"For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (Heb. 2: 10)

God himself is glorified in "bringing many sons unto glory" though Jesus Christ, his only begotten Son. "Glory" is what God has predestined the chosen and foreknown, the believer, to obtain. It is his end and destiny. The elect and called are "vessels of mercy afore prepared unto glory" (Rom. 9: 23). The apostle Peter said that he was, as a believer, "a partaker of the glory that shall be revealed." (I Peter 5: 1) That glory first came to him in his being converted or born again. He wrote further on this in his second epistle, saying: 

“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence.” (II Peter 1: 3) 

The believer in being called to faith is called to glory, and actually partakes of the glory of Christ as he partakes of his righteousness, redemption, propitiation, atonement, salvation, etc. Well did the songwriter write: "Heaven came down and glory filled my soul" in speaking about the salvation experience. In the song "Blessed Assurance" by Fanny Crosby we have the words "Blessed assurance, Jesus is mine. Oh what a foretaste of glory divine."

The apostle Paul also affirmed the same as the apostle Peter, writing to believers and expressing his prayer for the believers, desiring "that you would walk worthy of God who calls you into His own kingdom and glory." (I Thess. 2: 12) Also, in his second Thessalonian epistle he wrote: "to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ." (II Thess. 2: 14) To Timothy he wrote:

"Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory." (II Tim. 2: 10)

Obtaining glory, or being glorified, begins with being regenerated and increases as the believer is progressively sanctified and transformed into the image of Christ. Paul also said:

"But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification." (I Cor. 2: 7)

That glory is first experienced when Christ is received, for he is the glory of God. Paul also said:

"That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." (Eph. 5: 27)

Being a partaker of glory involves conformity to the image of Christ and being without spot or wrinkle, or any such defect. As we keep ourselves "unspotted" from the world, as we are perfected, we are experiencing glorification. (James 1: 26-27)

From Glory To Glory

"But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord." (II Cor. 3: 18)

"Glory" is from the Greek "doxa" and means an "opinion, judgement, view, whether good or bad." (Thayer) He also said: "in the sacred writings always, good opinion concerning one, and as resulting from that, praise, honor, glory." 

Said W. E. Vine: "primarily denotes "an opinion, estimation, repute;" in the NT, always "good opinion, praise, honor, glory, an appearance commanding respect, magnificence, excellence, manifestation of glory."

That it involves excellence is seen in several texts ('the glory that excels' - II Cor. 3: 10). It also denotes worthiness. Wrote Paul:

"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." (II Cor. 4: 6)

Here illumination in the knowledge of God is glorious. Paul spoke of the "glorious gospel." (I Tim. 1: 11) He also wrote:

"But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." (II Cor. 4: 3-4)

Believers are they who have this glorious knowledge and light, this glorious gospel, abiding within them and it becomes part of them, so that they are glorified thereby. He also wrote:

"Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter kills, but the spirit gives life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excels. For if that which is done away was glorious, much more that which remains is glorious." (II Cor. 6: 3-11)

The whole gospel system is glorious and as we partake of the gospel we partake of glory. It excels in glory in comparison to the law and the old covenant. Just as Moses face shone in glory from having seen God and his glory, so too do the faces of believers radiate glory from having seen Christ and his glorious gospel. Paul also wrote:

"Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ." (II Cor. 8: 23)

Notice that the churches, the congregations of believers, and their messengers, are "the glory of Christ." That puts glorification in the present time and connects it with sanctification and renewal. 

Peter spoke of present glory for believers, even in their sufferings, saying:

"If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified." (I Peter 4: 14)

The "Spirit of glory of God" engulfs the Christian as he partakes of Christ. Glorifying Christ brings glory to the believer.

Endurance for Christ in sufferings, our "light affliction," said, Paul, "works for us a far more exceeding and eternal weight of glory." (II Cor. 4: 17)

Ligonier ministries web page (here) writes:

"Glory has to do with light and beauty, but those aspects do not sum up what the Bible means when it speaks of the glory of God. Interestingly, the Hebrew word kabod, which is translated into English as “glory,” has the root meaning of “weight” or “heaviness.” This offers a clue that glory has to do with weight, and this is confirmed by passages such as 2 Corinthians 4:17, which speaks of the “weight of glory...But when we speak of glory as having to do with weight or heaviness, what exactly do we mean? Essentially, we are talking about worth or value. Things of value are often measured by their weight, for example, precious gemstones such as diamonds. Scripture often speaks of the weight of precious metals when it is talking about prices or trying to measure generosity and wealth (Gen. 23:16; 24:22). So, glory and worth are correlative concepts."

As stated previously, glorification involves being made into the image of Christ, or in progressive transformation and sanctification, and in being made worthy and excellent. A believer who is increasing in his spiritual life is one who is being made, more and more, like the Lord, being made worthy, adding weight to his glory, or increasing in glory. So we hear people say of another "worth his weight in salt" (or in gold). Weight is connected with value, worthiness, and with glory. How weighty is your glory?

"And all mine are thine, and thine are mine; and I am glorified in them." (John 17: 10) It is that glory which he gives to believers (vs. 22). This text is another that shows how glorification is begun in regeneration and continues in daily renewal. They share in the glory of Christ even now, though superbly so in the coming day of their full glorification when their bodies are raised in glory.

As we are constantly beholding the glory of the Lord we are, similarly to Moses, ourselves glorified. It is an increasing in glory, from one glory to another. How glorious are we? That depends on how much we are beholding the glory of the Lord. Want to be glorified? Want to share in the glory of Christ? Then that begins with beholding with an eye of faith the glory of the Lord, the glory of the gospel.

Future Glorification in Resurrection

"And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." (Rom. 8: 17)

There is no doubt that complete glorification is put at the time of the glorification of the bodies of believers in the resurrection. But, there is so much more involved in this coming glorification than this. It involves complete freedom from all bondage and suffering. Wrote Paul:

"Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." (Phil. 3: 21)

As Christ was "glorified" in and after his resurrection, so too will believers after their resurrections. Of this Paul wrote:

"Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." (Rom. 8: 21)

Here being glorified is connected with being liberated from bondage, with going from an inglorious state to a glorious state. 

Riches Of His Glory

We may both speak of the riches of his glory and the glory of his riches. 

"And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?" (Rom. 9: 23)

"The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." (Eph. 1: 18)

"That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." (Eph. 3: 16)

"But my God shall supply all your need according to his riches in glory by Christ Jesus." (Phil. 4: 19)

"To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory." (Col. 1: 27)

All these texts speak of "the riches of the glory of Christ." Christ himself, dwelling in the believer, is "the hope of glory." The believer who unites himself to Christ shares all that belongs to Christ, such as his righteousness, his salvation, his glory. Christ said that he had already given glory to his followers. That is a "foretaste of glory." Though this foretaste be a wonderful thing, it is only a foretaste. Full glory awaits believers.

Does Free Will Really Exist?

 For centuries theologians of all persuasions have debated the meaning of the term "free will". The problem with most who debate it, is they argue from a point of misinformation, no matter what view they take.  Just like an alcoholic who may have the desire or "will" to live soberly, he cannot. Though his "will" may yet be intact, it is not free. His will is in bondage to his addiction, and it is the addiction that dictates what he chooses, not his will. The only freedom he has is to admit that he has no freedom. It is at this point that one truly sees the grace of God. Once that grace comes in, the will is free for the first time. Free to choose good over evil, free to live victorious and not defeated. 

   When someone is born again, temptation and wrong desire does not cease. Just as the Jews desired to go back to Egypt, so too do we at times desire to go back to sin. Having a truly free will set free by the grace and power of Christ does not equal total sanctification at any point in this life. What it does mean, is that we can now freely choose between flesh and spirit. Those that are truly born again may at times choose the flesh. The difference though is that now that the will is truly free, we now see evil as ugly as it really is, and we see good as lovely as it really is. The true believer, though able to choose evil, will always hear the voice of the Father calling "Where are you?" If you refuse to answer that question, the voice will become ever more faint until you can simply ignore it. You can also choose to ignore the bodily impulse to breathe, but at some point your body will over ride your decision and you will gasp for air. Just as the Jews "held their breath" by desiring to go back to Egypt, God forced them to breath again and His perseverance in them, caused them to continue on towards the Promised Land. That generation was not able to enter, but their children were able. The ones who held their breath did not become enslaved in Egypt again, they remained "saved", yet the reward and enjoyment of their new found freedom was never experienced by them. 

   Free will does not really exist unless you have truly been born again. The "will" may be intact in one who is dead in sin, but it is not free. The will is either in bondage to sin,  or held in the free bonds of grace. Ken Mann

Edwards On Justification

I don't think anyone can deny that Jonathan Edwards was a Calvinist and Predestinarian. The same is true with John Calvin himself. Yet, Edwards, like Calvin, did not put regeneration before either faith or justification. The following citations from Edwards (here) show this clearly.

Edwards wrote (emphasis mine):

"But that a believer’s justification implies not only remission of sins, or acquittance from the wrath due to it, but also an admittance to a title to that glory which is the reward of righteousness, is more directly taught in the Scripture, particularly in Rom. v.1, 2. where the apostle mentions both these as joint benefits implied in justification: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access into this grace wherein we stand, and rejoice in hope of the glory of God.” So remission of sin, and inheritance among them that are sanctified, are mentioned together as what are jointly obtained by faith in Christ, Acts xxvi. 18. “That they may receive forgiveness of sins, and inheritance among them that are sanctified, through faith that is in me.” Both these are without doubt implied in that passing from death to life, which Christ speaks of as the fruit of faith, and which he opposes to condemnation, John v. 24. “Verily I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.”"

Notice how Edwards clearly puts faith before both justification and regeneration and makes the former to precede that latter. He says "passing from death to life" is "the fruit of faith."

Edwards says further:

"Here, for the greater clearness, I would particularly explain myself under several propositions. (1.) It is certain that there is some union or relation that the people of Christ stand in to him, that is expressed in Scripture, from time to time, by being in Christ, and is represented frequently by those metaphors of being members of Christ, or being united to him as members to the head, and branches to the stock, and is compared to a marriage union between husband and wife. I do not now pretend to determine of what sort this union is; nor is it necessary to my present purpose to enter into any manner of disputes about it. If any are disgusted at the word union, as obscure and unintelligible, the word relation equally serves my purpose. I do not now desire to determine any more about it, than all, of all sorts, will readily allow, viz. that there is a peculiar relation between true Christians and Christ, which there is not between him and others; and which is signified by those metaphorical expressions in Scripture, of being in Christ, being members of Christ, &c." 

Edwards, like most Calvinists, affirm that union with Christ, by faith, is that which first occurs in being saved. He said further:

"(2.) This relation or union to Christ, whereby Christians are said to be in Christ, (whatever it be,) is the ground of their right to his benefits. This needs no proof; the reason of the thing, at first blush, demonstrates it. It is exceeding evident also by Scripture, 1 John v.12. “He that hath the Son, hath life; and he that hath not the Son, hath not life.” 1 Cor. i.30. “Of him are ye in Christ Jesus, who of God is made unto us–righteousness.” First we must be in him, and then he will be made righteousness or justification to us. Eph. i.6. “Who hath made us accepted in the beloved.” Our being in him is the ground or our being accepted. So it is in those unions to which the Holy Ghost has thought fit to compare this. The union of the members of the body with the head, is the ground of their partaking of the life of the head; it is the union of the branches to the stock, which is the ground of their partaking of the sap and life of the stock; it is the relation of the wife to the husband, that is the ground of her joint interest in his estate; they are looked upon, in several respects, as one in law. So there is a legal union between Christ and true Christians; so that (as all except Socinians allow) one, in some respects, is accepted for the other by the Supreme Judge."

That is the true essence of Reformed or Calvinist thinking. It is also mine as well as most Baptists.

Edwards says further:

"(3.) And thus it is that faith is the qualification in any person that renders it meet in the sight of God that he should be looked upon as having Christ’s satisfaction and righteousness belonging to him, viz. because it is that in him which, on his part, makes up this union between him and Christ. By what has been just now observed, it is a person’s being, according to scripture phrase, in Christ, that is the ground of having his satisfaction and merits belong to him, and a right to the benefits procured thereby. The reason of it is plain; it is easy to see how our having Christ’s merits and benefits belonging to us, following from our having (if I may so speak) Christ himself belonging to us, or our being united to him. And if so, it must also be easy to see how, or in what manner, that in a person, which on his part makes up the union between his soul and Christ, should be the thing on the account of which God looks on it as meet that he should have Christ’s merits belonging to him."

If all this is true, then faith precedes justification and regeneration, and those Calvinists who say faith follows regeneration are perverters of true Calvinism.

Edwards wrote:

"...so I suppose there is nobody but what will allow, that there may be something that the true Christ does on his part, whereby he is active in coming into this relation or union; some uniting act, or that which is done towards this union or relation (or whatever any please to call it) on the Christian’s part. Now faith I suppose to be this act."

Faith is the act that unites the soul to Christ! That is foundational teaching. I defy any man to show that this is not the clear teaching of scripture. If, as Edwards and many other Calvinists (and Arminians too) have said, that union is by faith and all the aspects of salvation follow union, then there can be no regeneration before faith, before union.

Edwards wrote:

"I do not now pretend to define justifying faith, or to determine precisely how much is contained in it, but only to determine thus much concerning it, viz. That it is that by which the soul, which before was separate and alienated from Christ, unites itself to him, or ceases to be any longer in that state of alienation, and comes into that forementioned union or relation to him; or to use the scripture phrase, it is that by which the soul comes to Christ, and receives him; and this is evident by the Scriptures using these very expressions to signify faith."

A man is not regenerated before he believes in Christ, before he receives him willingly, before he has faith in the Son of God. Union with Christ is by faith. That is the proposition I am upholding and I have a long list of able Calvinists and Reformers who also upheld that view. 

Edwards wrote:

"God does not give those that believe an union with or an interest in the Saviour as a reward for faith, but only because faith is the soul’s active uniting with Christ, or is itself the very act of unition, on their part. God sees it, that in order to an union being established between two intelligent active beings or persons, so as that they should be looked upon as one, there should be the mutual act of both, that each should receive other, as actively joining themselves one to another. God, in requiring this in order to an union with Christ as one of his people, treats men as reasonable creatures, capable of act and choice; and hence sees it fit that they only who are one with Christ by their own act, should be looked upon as one in law. What is real in the union between Christ and his people, is the foundation of what is legal; that is, it is something really in them, and between them, uniting them, that is the ground of the suitableness of their being accounted as one by the Judge." 

How could any deny that this is the plain teaching of scripture? Also, at how logical it is? How consistent and without contradiction?

Edwards wrote:

"And thus it is that faith justifies, or gives an interest in Christ’s satisfaction and merits, and a right to the benefits procured thereby, viz. as it thus makes Christ and the believer one in the acceptance of the Supreme Judge. It is by faith that we have a title to eternal life, because it is by faith that we have the Son of God, by whom life is." 

Again, if we ask, "what is Edward's ordo salutis?" what would we say based upon what we have cited from his works? He clearly upholds this order - faith, union with Christ, justification, regeneration, sanctification, etc. 

In chapter II "THE EVIDENCE OF THE DOCTRINE OF ORIGINAL SIN FROM WHAT THE SCRIPTURE TEACHES OF THE APPLICATION OF REDEMPTION" Edwards wrote:

"I. If we compare one scripture with another, it will be sufficiently manifest, that by regeneration, or being begotten, or born again, the same change in the state of the mind is signified with that which the scripture speaks of as affected in true repentance and conversion."

When Calvinists began to affirm that conversion was separate and distinct from regeneration they departed from the original Calvinist and Reformed view. In the new testament it is clear that conversion was viewed as being regeneration. The later Calvinists (who put regeneration before faith) would say that faith precedes conversion. But, if conversion and regeneration be the same, as Edwards asserts, then faith precedes regeneration (if faith precedes conversion). 

Edwards wrote:

"The word (NOT ENGLISH ) repentance, signifies a change of the mind; as the word conversion, means a change or turning from sin to God. And that this is the same change with that which is called regeneration (excepting that this latter term especially signifies the change, as the mind is passive in it) the following things may show."

Edwards affirmed this because he saw that it was clearly affirmed in the new testament.

Edwards wrote further:

"By the change men undergo in conversion, they become as little children; which appears in the place last cited: and so they do by regeneration. (1 Pet. i. 23. and ii. 2. ) “Being born again.—Wherefore as new-born babes, desire,” &c. It is no objection, that the disciples, to whom Christ spake in Matt. xviii. 3. were converted already: this makes it not less proper for Christ to declare the necessity of conversion to them, leaving it with them to try themselves, and to make sure their conversion: in like manner as he declared to them the necessity of repentance, in Luke xiii. 3, 5. “Except ye repent, ye shall all likewise perish.”

Again, he equates conversion with regeneration. He writes further:

"That circumcision of the heart, is the same with conversion, or turning from sin to God, is evident by Jer. iv. 1-4. “If thou wilt return, O Israel, return unto me. Circumcise yourselves to the Lord, and put away the foreskins of your heart“ And Deut. x. 16. ”Circumcise therefore the foreskin of your heart, and be no more stiff-necked.” Circumcision of the heart is the same change of the heart that men experience in repentance; as is evident by Lev. xxvi. 41. “If their uncircumcised hearts be humbled, and they accept the punishment of their iniquity.”

This is the true biblical and Calvinistic position. Those who deny it are novel, aberrant Calvinists. Edwards wrote further:

"III. This inward change, called regeneration, and circumcision of the heart, which is wrought in repentance and conversion, is the same with that spiritual resurrection so often spoken of, and represented as a dying unto sin, and a living unto righteousness.—This appears with great plainness in that last cited place, Col. ii.) “In whom also ye are circumcised, with the circumcision made without hands,—buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God, &c. And you, being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him; having forgiven you all trespasses.”

I recently wrote upon Col. 2: 11-12 and affirmed that Paul taught that believers are resurrected to spiritual life by faith. Edwards believes this too. He wrote further:

"IV. This change, of which men are the subjects, when they are born again, and circumcised in heart, when they repent, and are converted, and spiritually raised from the dead, is the same change which is meant when the Scripture speaks of making the heart and spirit new, or giving a new heart and spirit."

That is my view exactly. 

The "Logical Difficulty" II

Union With Christ Precedes All

If this proposition is true, then justification, regeneration, renewal, and sanctification all follows union. Even those who differ on the order of these things nevertheless are almost universally agreed with this proposition. They all affirm that union with Christ must take precedence. I too believe this because it is so pervasively the teaching of scripture. It is the view of the Reformers, of most Calvinists, and many Arminians. 

This being true, it only remains to determine how union with Christ is effected. I believe, like most others, that faith is the medium of union on our part. 

Syllogism

1. Union with Christ precedes all aspects of salvation

2. Union with Christ is by faith

3. Union with Christ by faith precedes all aspects of salvation

The "logical difficulty" that those who promote the regenerated (born again) before faith view is thus apparent. 

Those who promote this view agree and affirm that - Union with Christ is the foundation of all salvation's aspects. Yet they also inconsistently affirm:

1. Union with Christ is by faith

2. Regeneration is before faith

3. Regeneration is not by faith union

But, if this is true, then logically regeneration is before union with Christ. Thus, regeneration is not the result of union, being that which precedes union. So, those who say "union with Christ precedes all" must either affirm that it does not in fact precede all, or deny that union is "by faith." When they affirm that union precedes all and that union is by faith, they cannot then consistently affirm that regeneration precedes faith.

Further "logical difficulty" is seen because in such an ordo salutis regeneration is before justification and makes regeneration to not be sanctifying. 

In "The Order of Justification and Regeneration" (here) the editor takes issue with the late Dr. Gordon Clark (a generally good writer) on the ordo salutis and writes as follows (emphasis mine):

"Editorial Note: We here reprint a statement sent to us in 1973 by the respected evangelical and Reformed scholar, Gordon H. Clark. It was published in the "Letters" section of our previous issue of Present Truth Magazine together with a brief editorial comment which we made at that time. This editorial comment is also reprinted here at the conclusion of Dr. Clark's statement."

Gordon Clark argued that the Reformers taught that regeneration preceded faith and justification. But, the editorial critique shows that Clark was wrong. I will be citing from the one critiquing Clark.

The editor in response to Clark's defense of regeneration before faith wrote:

"Thank you, professor, for your stimulating comments. We are aware that some later Calvinists have tended to place regeneration before justification. As for Calvin, he declared, ". . . justifying grace is not separate from regeneration although these are distinct things. —Institutes, Bk. 4, chap. 2, sec. 2. In fact, in a certain passage in the Consensus Tigurinus, Calvin very decisively places justification before regeneration, not in temporal but in logical sequence. He writes, "Dum fide inserti in Christi corpus, idque spiritus sancti virtute, primum iusti censemur gratuitae iustitiae imputatione, de inde regeneramur in novam vitam."—Cited by Francois Wendel, Calvin: The Origins and Development of His Religious Thought, tr. Philip Mairet (New York: Harper & Row, 1963), p.256."

This is exactly what many of us Calvinists have been saying to those who say "Calvinists believe regeneration precedes faith." This is not the case historically. 

The author says further:

"A further comment: Surely you are not unaware that the whole Lutheran stream of the Reformation very decidedly places justification before regeneration. The Formula of Concord distinctly says that "the renewal . . . follows justification" and "succeeds the righteousness of faith" (see Book of Concord, p.253). John Wesley did not follow Luther on everything, but he certainly followed Luther on the order of salvation. We would like some Lutheran scholars to comment on this letter."

In a previous article we showed how both Luther and Calvin taught that regeneration followed faith and justification. 

Said the editor further:

"All those who stand in the tradition of the Reformation believe that justification and regeneration are closely related and that one cannot and will not be present without the other. However, there has been some sharp disagreement as to their logical order, if not their temporal order. There is no question about Calvin's placing justification before regeneration in the order of logic (see Institutes, Bk. 3, chap. 11, secs. 6,11). G.C. Berkouwer also acknowledges this in his Faith and Justification, pages 29, 30. The systematic Calvinists of the seventeenth century, however, reversed Calvin's order and put regeneration before justification. This was the result of moving the doctrine of an arbitrary predestination to the center and starting point of their theological thinking." 

Bob Ross used to have to correct Calvinists and others on this point, showing them that not all Calvinists have put regeneration before faith and justification, that the first Reformers did not do so, it being a later phenomenon, by those Calvinists who were leaning to Hyper Calvinism.

Said the editor further:

"There are several grave difficulties with this order of salvation:

1. It reduces the great regenerating work of the Holy Spirit to a secret act of divine grace which is subconscious in whom it is inwrought. Wesley's insistence on a very conscious experience of renewal by the Holy Spirit helped to correct the arid intellectualism and incipient antinomianism in this idea of a secret, subconscious regeneration. 

2. It tends to elevate regeneration over justification. 

3. It turns Paul's doctrine of the justification of the ungodly (Rom. 4:5) into justification of the reborn. This is a Romanizing tendency and bears a remarkable resemblance to the decree of Trent which says that "if they [men] were not born again in Christ, they would never be justified" — "Decree Concerning Justification," chap. 3. 

4. It has regenerating grace creating immediately —i.e., apart from the means of grace, which is the preached Word of God. According to the words of Jesus in John 3, the uplifting of Christ is the means of the new birth. Peter declares that the new birth is accomplished by the Word of God (1 Peter 1:23). The Holy Spirit comes to men only in and with (but not apart from) the preaching of the gospel. What is the justification, therefore, for saying that the Holy Spirit regenerates men even before and quite apart from hearing the gospel? 

5. The claim that men already possess eternal life before they are justified (see Clark's comment on John 5:24) turns the work of justification by faith into an empty formality. Clearly, if a man is unjustified (i.e., prior to his justification), he is condemned, and the wrath of God abides on him until the moment he is justified in the verdict of the Judge. Justification itself is the verdict of life (see Rom. 5:18). In his Apology of the Augsburg Confession Melanchthon is quite right when he keeps referring to justification as "justification unto life eternal." John 5:24 is not saying that a man has eternal life before he hears and believes but that, as a believer, he will not come into judgment (condemnation at the last day) because he has already, by faith, passed from death unto life. Just as there is no personal justification without faith, so there is no personal salvation and possession of eternal life without faith. And there is no faith without hearing the Word of God (Rom. 10:17). Dr. Clark asks how it can be that dead men can hear the Word of God. But Jesus declares, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live" (John 5:25). True, our Lord is speaking in the context of the physical resurrection, but even this illustrates the resurrection to spiritual life by the Word of God. Calvinism is to be faulted when it proposes that God's grace imparts eternal life apart from the means of grace in the preaching of the gospel. For further discussion on this matter of regeneration and human freedom, see the article, "The Legal and Moral Aspects of Salvation" (Part 3), in this issue of Present Truth Magazine." 

It is not Calvinism that is at fault, however, but only one branch of it. Many Calvinists do not put regeneration before faith and justification.