Part One
Is one justified before he is regenerated and sanctified? Or, is one regenerated and sanctified before he is justified? Traditionally, it has been Protestants who see justification as preceding regeneration and sanctification while Catholics have seen regeneration and sanctification as preceding justification. Yet, the Hyper Calvinist who insists that regeneration precedes faith finds himself in agreement with the Catholic view. A typical Hyper Calvinist writes on this issue as follows:
"Verse 29 (Rom. 8 - SG) announces the divine fore-ordination; verse 30 states the manner of its actualization. It seems passing strange that with this divinely defined method before them, that so many preachers begin with our justification, instead of with that effectual call (from death unto life — our regeneration) which precedes it. Surely it is most obvious that regeneration must first take place in order to lay a foundation for our justification. Justification is by faith (Acts 13:39; Rom. 5:1; Gal. 3:8), and the sinner must be divinely quickened before he is capable of believing savingly.
The Arminian allots to man the first place, the Calvinist gives God that position of honor. Thus the Arminian begins his discussion of salvation with justification, for the sinner must believe before he can be forgiven; further back he will not go, for he is unwilling that man should be made nothing of. But the instructed Calvinist begins with election, descends to regeneration, and then shows that being born again (by the sovereign act of God, in which the creature has no part) the sinner is made capable of savingly believing the gospel.
He does not save us from the penalty of sin until He has delivered us from the love of sin." ("Salvation From The Pleasure Of Sin" - See here)
I have addressed this issue in previous postings. See here and here and here
In the third posting referenced above I cited these words:
"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."
Kenneth Wuest correctly states (emphasis mine):
"In John 1: 12, justification precedes regeneration in the divine economy. Mercy is only given on the basis of justice satisfied." (Word Studies, page 41)
"But under the divine government of the universe, there were two things that stood in God's way of making human beings His children, the fact that they were not His children by birth and the fact that they were law-breakers. The first could easily have been remedied by regeneration, but the thing that stood in the way of this act of mercy on God's part was the fact that human beings are sinners, and God's justice demands that sin be paid for before mercy can be righteously bestowed. This is clearly recognized in John 1: 12 where the Greek work translated "power" was a technical expression used in the law courts for a legal right to be or do something. The word "sons" is not from our word huios here but from teknon, and should be translated "children." To those who received the Lord Jesus as their Saviour, as the One who died in their stead on the Cross, thus satisfying the justice of God in view of man's sin, God gave the legal right to become His children."
"Regeneration is therefore dependent upon justification, since an act of mercy in a law court can only be justly based upon the fact of the law being satisfied in the punishment of the crime committed. In human law courts this is impossible, for the prisoner cannot be punished and be set free at the same time." (pg. 92, "Word Studies in the Greek New Testament, for the English Reader" - see here)
Justification unto Life
"Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. " (Romans 5: 18 NIV)
It is extremely problematic to place justification after regeneration and sanctification in an "ordo salutis."
Is sanctification a part of regeneration? Does not Paul speak of the "washing of regeneration"? (Titus 3: 5)
If one is sanctified in regeneration, and if faith and justification follow regeneration, then we have placed sanctification before justification. This however cannot be, for justification is the grounds upon which God is free to regenerate and cleanse the soul. Forgiveness must precede regeneration in the order of the divine mind and working.
In the passage cited above, does "life" come after, or go before, "justification"? Are we regenerated unto justification? No. Justification is "unto" life, or unto regeneration.
So, if we affirm that we are "justified by faith," then we must say that we are "justified by faith unto life." Or, as the NIV renders it - "justification that brings life for all men."
To affirm that one becomes alive (by birth or regeneration) and then become justified, is to reverse what Paul stated. The passage would have to be rewritten to say - "life that brings justification."
Justification is by faith alone, a proposition that many "Reformed" disciples confess, men like James White, Tom Ascol, Wayne Grudem, Ligon Duncan III, R. C. Sproul, John Hendryx, etc.
God justifies the ungodly
"But to him that does not do any works, but believes on him that justifies
the ungodly, his faith is counted for righteousness." (Rom. 4:5)
The word "ungodly" is one of the strongest expressions that can be used to describe a sinner. This scripture certainly contradicts the notion that God justifies regenerate/godly saints.
God justifies the uncircumcised
In order to illustrate that justification comes on the ungodly who believe, Paul illustrates his point from the example of Abraham. The father of the faithful was justified by faith while he was uncircumcised.
In the minds of the Jews, uncircumcision stood for an unclean and unsanctified state. Circumcision is a symbol of the new heart (Deut.30:6; Col. 2:11-13). So the new life is the sign and witness of the blessing of justification, not the cause or even the condition necessary for justification. Paul's gospel declares that God justifies the ungodly, the uncircumcised and the heathen through faith and faith alone (Rom. 4:5, 10; Gal. 3:8).
God calls the things that be not as though they were. Human wisdom will question, "How can God pronounce a man righteous before the Holy Spirit has made him righteous?" This is how the Catholic system reasons.
"According to the glorious gospel of saving grace, God forgives sinners rather than transformed, born-again saints. But according to Rome, a sinner cannot be forgiven unless he first becomes a new creature."
John Wesley was noted for his great emphasis on holiness of life; yet he stood decidedly with the Reformers on the true relation of justification and regeneration. Said Wesley:
"If any doctrines within the whole compass of Christianity may be properly termed fundamental, they are doubtless these two; the doctrine of justification, and that of the new birth: the former relating to that great work which God does for us, in forgiving our sins; the latter, to the great work which God does in us, in renewing our fallen nature. In order of time, neither of these is before the other; in the moment we are justified by the grace of God, through the redemption that is in Jesus, we are also 'born of the Spirit;' but in order of thinking as it is termed, justification precedes the new birth. We first conceive his wrath to be turned away, and then his Spirit to work in our hearts." Sermons on Several Occasions, sermon 45, "The New Birth."
See here
Thursday, June 2, 2016
Conviction is no sure evidence - Boston
The well known Christian author Thomas Boston (here) wrote (emphasis mine)
"A person may have sharp soul-exercises and pangs, and yet die in the birth. Many "have been in pain," that have but, "as it were, brought forth wind." There may be sore pangs of conscience, which turn to nothing at last. Pharaoh and Simon Magus had such convictions, as made them to desire the prayers of others for them. Judas repented: and, under terrors of conscience, gave back his ill-gotten pieces of silver. All is not gold that glitters. Trees may blossom fairly in the spring, on which no fruit is to be found in the harvest: and some have sharp soul-exercises, which are nothing but foretastes of hell.
Some have sharp convictions for a while: but these go off, and they become as careless about their salvation, and as profane as ever, and usually worse than ever; "their last state is worse than their first," Matt. 12:45. They get awakening grace—but not converting grace; and that goes off by degrees, as the light of the declining day, until it issues in midnight darkness.
There may be a wonderful moving of the affections in souls that are not at all touched with regenerating grace. When there is no grace, there may, notwithstanding, be a flood of tears, as in Esau, who "found no place of repentance, though he sought it carefully with tears," Heb. 12:17. There may be great flashes of joy; as in the hearers of the word, represented in the parable of the stony ground, who "with joy receive it," Matt. 13:20. There may be also great desires after good things, and great delight in them too; as in those hypocrites described in Isa. 58:2, "Yet they seek me daily, and delight to know my ways – they take delight in approaching to God."
Common operations of the divine Spirit, like a land-flood, make a strange turning of things upside down: but when they are over, all runs again in the ordinary channel. All these things may be, where the sanctifying Spirit of Christ never rests upon the soul—but the stony heart still remains; and in that case these affections cannot but wither, because they have no root."
These are my views exactly and the views of the genuine old Baptists. Hardshells, being quasi universalists, find conviction of sin, even in the above named wicked characters, to be an evidence of "regeneration." A dangerous teaching is this.
"A person may have sharp soul-exercises and pangs, and yet die in the birth. Many "have been in pain," that have but, "as it were, brought forth wind." There may be sore pangs of conscience, which turn to nothing at last. Pharaoh and Simon Magus had such convictions, as made them to desire the prayers of others for them. Judas repented: and, under terrors of conscience, gave back his ill-gotten pieces of silver. All is not gold that glitters. Trees may blossom fairly in the spring, on which no fruit is to be found in the harvest: and some have sharp soul-exercises, which are nothing but foretastes of hell.
Some have sharp convictions for a while: but these go off, and they become as careless about their salvation, and as profane as ever, and usually worse than ever; "their last state is worse than their first," Matt. 12:45. They get awakening grace—but not converting grace; and that goes off by degrees, as the light of the declining day, until it issues in midnight darkness.
There may be a wonderful moving of the affections in souls that are not at all touched with regenerating grace. When there is no grace, there may, notwithstanding, be a flood of tears, as in Esau, who "found no place of repentance, though he sought it carefully with tears," Heb. 12:17. There may be great flashes of joy; as in the hearers of the word, represented in the parable of the stony ground, who "with joy receive it," Matt. 13:20. There may be also great desires after good things, and great delight in them too; as in those hypocrites described in Isa. 58:2, "Yet they seek me daily, and delight to know my ways – they take delight in approaching to God."
Common operations of the divine Spirit, like a land-flood, make a strange turning of things upside down: but when they are over, all runs again in the ordinary channel. All these things may be, where the sanctifying Spirit of Christ never rests upon the soul—but the stony heart still remains; and in that case these affections cannot but wither, because they have no root."
These are my views exactly and the views of the genuine old Baptists. Hardshells, being quasi universalists, find conviction of sin, even in the above named wicked characters, to be an evidence of "regeneration." A dangerous teaching is this.
Dr. J.R. Graves on Faith Union & Regeneration
Commenting on the word of Jesus -- he that believeth hath eternal life -- he says: --
"This means [that] the moment one truly believes on Christ he passes from a state of death unto life that is everlasting life-- from a state of condemnation to a state of justification -- such an one must be a saved man the moment he believes." "Saved for ever and ever" (Ibid. 516)." (As previously cited by me HERE)
"This means [that] the moment one truly believes on Christ he passes from a state of death unto life that is everlasting life-- from a state of condemnation to a state of justification -- such an one must be a saved man the moment he believes." "Saved for ever and ever" (Ibid. 516)." (As previously cited by me HERE)
Spurgeon on Faith Union & The Ordo
JAN 12, 2012
Spurgeon on Ordo Salutis
"The new LIFE enters the soul in and through BELIEVING, and is the same life which we shall exercise for ever at the right hand of God, even as Jesus said, “Verily, verily, I say unto you, he that believeth on me hath everlasting life.” (MTP, Volume 47, page 662).
(As previously cited by me HERE)
Spilsbury, Knollys, Keach on Ordo
Hanserd Knollys (1599-1691) wrote:
"Thus being by the Spirit and Faith united with Christ, we are made a new creature, or creation, have a new heart, and walk in newnesse of life."
Clearly Knollys did not put faith after regeneration. Union with Christ, by faith, preceded all other blessings of salvation.
He also wrote:
"Our union by Faith, the Pardon of sin, our Reconciliation with God, the sanctification of our hearts and lives, our peace of conscience, and the Salvation of our Souls, are the Benefits of our Redemption by Christ, I Cor. 1: 30. These are as a Cluster of Camphire, full of divine virture, and spiritual sweetness unto believers, when they can apply these benefits unto themselves by Faith." (Song of Solomon) (SEE HERE)
John Spilsbury (1593-1668) was also, like Knollys, a major leader of the English Particular Baptists and signer of the first London Baptist Confession of Faith. He wrote:
"I believe that God of his grace, in his own time, effectually calls such as shall be saved to the knowledge of the truth, who is said, of his own will to beget us by the word of truth: in which work of grace, nature is as passive, as a child in the parents begetting of it; and so God by His Spirit works faith in the hearts of all such to believe in Christ, and his righteousness, only for justification. And thus they are made righteous before God in Christ, and so conformable to the will of God the Father through the Son; and also made holy through the work of regeneration, and the holy Spirit of grace dwelling in them; yet all such have still, as long as they live here in the flesh, remaining in them, an old man, that original corruption, the flesh that wars against the spirit, which hinders them in their obedience both to God and to man, and many times draws them to that which is evil, and contrary to their intentions; yet all of them shall through Christ overcome, and safely be brought to glory at last." (emphasis mine) (SEE HERE)
Wrote Benjamin Keach (1640-1704):
"1. Gospel grace is glorious, because, when received in truth, it delivers the soul from bondage, it breaks the bonds. For the soul is not set at liberty by the mere shedding of Christ's blood, without the application of it by the Spirit or infusion of grace into the heart.
2. The Gospel through the grace of it when received in truth, opens blind eyes, it makes them see, that never saw, in a spiritual sense, before; it opens their eyes that were born blind; how blind was Saul till the Gospel grace shone upon him, or rather in him?
3. The Gospel through the grace of it, when received in truth, raises the dead soul to life. It is hereby we come to be quickened, the flesh profiteth nothing, it is the Spirit that quickeneth; that is, the human nature without the divine cannot accomplish salvation for us; nor shall any soul receive any saving benefit by the flesh, or death of Christ, unless he be quickened by the Spirit.
4. The Gospel in the grace of it, when received in truth, casts out that cursed enmity that is in the heart against God, and thereby reconciles the sinner to the blessed Majesty of heaven.
5. The grace of the Gospel works regeneration, makes the sinner another man, a new man. It forms the new creature in the soul.
The Gospel is glorious in respect of the tenders and offers made therein to the sons of men." (SEE HERE)
Thus, Garrett's ordo salutis is the same as these great old Baptists.
"Thus being by the Spirit and Faith united with Christ, we are made a new creature, or creation, have a new heart, and walk in newnesse of life."
Clearly Knollys did not put faith after regeneration. Union with Christ, by faith, preceded all other blessings of salvation.
He also wrote:
"Our union by Faith, the Pardon of sin, our Reconciliation with God, the sanctification of our hearts and lives, our peace of conscience, and the Salvation of our Souls, are the Benefits of our Redemption by Christ, I Cor. 1: 30. These are as a Cluster of Camphire, full of divine virture, and spiritual sweetness unto believers, when they can apply these benefits unto themselves by Faith." (Song of Solomon) (SEE HERE)
John Spilsbury (1593-1668) was also, like Knollys, a major leader of the English Particular Baptists and signer of the first London Baptist Confession of Faith. He wrote:
"I believe that God of his grace, in his own time, effectually calls such as shall be saved to the knowledge of the truth, who is said, of his own will to beget us by the word of truth: in which work of grace, nature is as passive, as a child in the parents begetting of it; and so God by His Spirit works faith in the hearts of all such to believe in Christ, and his righteousness, only for justification. And thus they are made righteous before God in Christ, and so conformable to the will of God the Father through the Son; and also made holy through the work of regeneration, and the holy Spirit of grace dwelling in them; yet all such have still, as long as they live here in the flesh, remaining in them, an old man, that original corruption, the flesh that wars against the spirit, which hinders them in their obedience both to God and to man, and many times draws them to that which is evil, and contrary to their intentions; yet all of them shall through Christ overcome, and safely be brought to glory at last." (emphasis mine) (SEE HERE)
Wrote Benjamin Keach (1640-1704):
"1. Gospel grace is glorious, because, when received in truth, it delivers the soul from bondage, it breaks the bonds. For the soul is not set at liberty by the mere shedding of Christ's blood, without the application of it by the Spirit or infusion of grace into the heart.
2. The Gospel through the grace of it when received in truth, opens blind eyes, it makes them see, that never saw, in a spiritual sense, before; it opens their eyes that were born blind; how blind was Saul till the Gospel grace shone upon him, or rather in him?
3. The Gospel through the grace of it, when received in truth, raises the dead soul to life. It is hereby we come to be quickened, the flesh profiteth nothing, it is the Spirit that quickeneth; that is, the human nature without the divine cannot accomplish salvation for us; nor shall any soul receive any saving benefit by the flesh, or death of Christ, unless he be quickened by the Spirit.
4. The Gospel in the grace of it, when received in truth, casts out that cursed enmity that is in the heart against God, and thereby reconciles the sinner to the blessed Majesty of heaven.
5. The grace of the Gospel works regeneration, makes the sinner another man, a new man. It forms the new creature in the soul.
The Gospel is glorious in respect of the tenders and offers made therein to the sons of men." (SEE HERE)
Thus, Garrett's ordo salutis is the same as these great old Baptists.
John Owen Refutes Hardshell Tenet
"This is the whole of what we plead: God in our conversion, by the exceeding greatness of his power, as he wrought in Christ when he raised him from the dead, actually worketh faith and repentance in us, gives them unto us, bestows them on us; so that they are mere effects of his grace in us. And his working in us infallibly produceth the effect intended, because it is actual faith that he works, and not only a power to believe, which we may either put forth and make use of or suffer to be fruitless, according to the pleasure of our own wills." (as previously cited by me HERE)
Hardshells today teach that in regeneration God does not actually make one a believer, but merely makes it possible for him to become a believer, the very thing Owen and the old Puritans and Calvinists denied.
Hardshells today teach that in regeneration God does not actually make one a believer, but merely makes it possible for him to become a believer, the very thing Owen and the old Puritans and Calvinists denied.
Wednesday, June 1, 2016
Garrett's Ordo Salutis
The Biblical Order
1. Election (to salvation)
2. Faith
3. Repentance
4. Conversion (or 'calling')
5. Union with Christ
6. Justification
7. Regeneration (renewal, transformation, sanctification)
8. Glorification
Observations
1. Election is UNTO salvation, not BECAUSE OF salvation
- in other words, it is unto the end but,
- includes the means to the end
- is UNTO faith, repentance, perseverance
- in other words, unconditional or unmerited
- chosen unto union with Christ not because of union
2. Union with Christ takes precedence
- union with Christ must precede both justification and renewal
- renewal cannot begin until there is union with Christ
3. Union with Christ results from Faith
- unbelievers in the one true God and in Christ are not joined to the Lord
- it is a cognitive union entered into freely by both parties joined
1. Election (to salvation)
2. Faith
3. Repentance
4. Conversion (or 'calling')
5. Union with Christ
6. Justification
7. Regeneration (renewal, transformation, sanctification)
8. Glorification
Observations
1. Election is UNTO salvation, not BECAUSE OF salvation
- in other words, it is unto the end but,
- includes the means to the end
- is UNTO faith, repentance, perseverance
- in other words, unconditional or unmerited
- chosen unto union with Christ not because of union
2. Union with Christ takes precedence
- union with Christ must precede both justification and renewal
- renewal cannot begin until there is union with Christ
3. Union with Christ results from Faith
- unbelievers in the one true God and in Christ are not joined to the Lord
- it is a cognitive union entered into freely by both parties joined
Pauline Ordo Salutis?
The following is from the Baptist Gadfly blog for May 26, 2009 (SEE HERE)
Pauline Ordo Salutis?
"And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified."(Romans 8: 28-30 NIV)
Does Paul give us an inspired "ordo salutis" in this passage? Does he list the parts of salvation in a logical or chronological order? Some think yes, while others think no.
I believe there is a divine "ordo" in these words. Those who reject the idea of an "ordo" in these words will often ask rhetorically - "then where are regeneration and sanctification in the order?" Or, "why are regeneration and sanctification omitted?"
Is the "calling" the same as regeneration or new birth? If so, then it precedes justification and glorification. Or, is "calling" a post regeneration "conversion," as some affirm?
If "calling" be regeneration, then the Hyperist has an argument in affirming that regeneration precedes justification. But, if "calling" be conversion, that which is by faith in the gospel, then where is regeneration? Is it part of justification or of glorification?
The Catholics, because they do not see justification as strictly forensic, and believe in "infused" righteousness as well as"imputed" righteousness, make sanctification a part of justification. But, Protestants, for the most part, have viewed justification as strictly forensic, and sanctification as internal renovation, and put it after justification in the order of things. However, those Protestants, like the "Reformed" Calvinists, or Hyperists, who put regeneration before justification, are following the ordo salutis of Rome.
I believe rather that regeneration or transformation or renewing is contemplated under the term "glorification," and therefore it is what logically follows calling (conversion, or faith and repentance), and justification or pardon.
But, how can "glorification" be equated with regeneration or transformation?
John Piper wrote (emphasis mine):
"The transformation that comes from beholding the glory of Christ in the gospel happens incrementally. "Beholding the glory of the Lord, (we) are being transformed into the same image from one degree of glory to another." Speaking of our transformation in terms of "glory" shows that Christian glorification begins at conversion, not at death or resurrection. In fact, in Paul's mind sanctification is the first phase of glorification." (God is the Gospel By John Piper, pg. 93)
See here
First, I agree with John Piper. The passage cited by Piper from Paul prove that glorification is connected with spiritual renewal and transformation, or regeneration. Conversion is the first phase, or beginning of sanctification; And, regeneration is part of sanctification. If regeneration, or conversion, is part of glorification, then it properly follows both calling and justification.
Romans 8: 28-30, when rightly interpreted, refutes the ordo salutis of both Arminians and Hyper Calvinists.
I plan on elaborating on these verses in the book I am working on, called "The Ordo Salutis Debate."
"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (II Corinthians 3: 18 KJV)
Does Paul give us an inspired "ordo salutis" in this passage? Does he list the parts of salvation in a logical or chronological order? Some think yes, while others think no.
I believe there is a divine "ordo" in these words. Those who reject the idea of an "ordo" in these words will often ask rhetorically - "then where are regeneration and sanctification in the order?" Or, "why are regeneration and sanctification omitted?"
Is the "calling" the same as regeneration or new birth? If so, then it precedes justification and glorification. Or, is "calling" a post regeneration "conversion," as some affirm?
If "calling" be regeneration, then the Hyperist has an argument in affirming that regeneration precedes justification. But, if "calling" be conversion, that which is by faith in the gospel, then where is regeneration? Is it part of justification or of glorification?
The Catholics, because they do not see justification as strictly forensic, and believe in "infused" righteousness as well as"imputed" righteousness, make sanctification a part of justification. But, Protestants, for the most part, have viewed justification as strictly forensic, and sanctification as internal renovation, and put it after justification in the order of things. However, those Protestants, like the "Reformed" Calvinists, or Hyperists, who put regeneration before justification, are following the ordo salutis of Rome.
I believe rather that regeneration or transformation or renewing is contemplated under the term "glorification," and therefore it is what logically follows calling (conversion, or faith and repentance), and justification or pardon.
But, how can "glorification" be equated with regeneration or transformation?
John Piper wrote (emphasis mine):
"The transformation that comes from beholding the glory of Christ in the gospel happens incrementally. "Beholding the glory of the Lord, (we) are being transformed into the same image from one degree of glory to another." Speaking of our transformation in terms of "glory" shows that Christian glorification begins at conversion, not at death or resurrection. In fact, in Paul's mind sanctification is the first phase of glorification." (God is the Gospel By John Piper, pg. 93)
See here
First, I agree with John Piper. The passage cited by Piper from Paul prove that glorification is connected with spiritual renewal and transformation, or regeneration. Conversion is the first phase, or beginning of sanctification; And, regeneration is part of sanctification. If regeneration, or conversion, is part of glorification, then it properly follows both calling and justification.
Romans 8: 28-30, when rightly interpreted, refutes the ordo salutis of both Arminians and Hyper Calvinists.
I plan on elaborating on these verses in the book I am working on, called "The Ordo Salutis Debate."
"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (II Corinthians 3: 18 KJV)
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