I was fortunate to have been raised in a two-parent family. I had a great Dad. I had what today would be considered an “old school” upbringing. Mom did most (maybe all) of the spanking but Dad made his presence felt. There . . . Continue reading →
Here the true nature of the Remonstrant doctrine of perseverance emerges: God helps those who help themselves by cooperating with his “assisting grace.” This is quite another picture of salvation. Here God has not parted the Red Sea and led us through, by the hand, as it were (Jer 31:32; Ex 14:16). Rather, according to the Remonstrants, God has covenanted to co-act with those who do what lies within them (facientibus quod in se est, Deus non denegat gratiam). Continue reading →
When we use the word “condition,” the first sense that probably comes to mind, in English usage, is the first definition offered by the Oxford English Dictionary: “convention, stipulation, proviso.” There is another sense to the word, however, as it was used . . . Continue reading →
The Reformed churches have endured discussions and disagreements about salvation (justification, sanctification, and deliverance from the wrath to come) before. Beginning in the late 16th century a Reformed minister in Amsterdam began offering significant revisions of the Reformed understanding of Scripture. Early . . . Continue reading →
In order to understand properly what Calvin wrote we need to put these passages in context. Chapter 21 is about the relations between justification and sanctification, which he called the “progress” of justification. In other words, for Calvin, the definitive act of God in declaring sinners righteous, on the basis of the imputation of Christ’s righteousness, which is received through faith alone, results in the gradual sanctification of the Christian. Continue reading →
Introduction In Reformed theology the noun salvation is typically used in two ways. Sometimes it is used as a synonym for justification. When used this way it does not include sanctification since, according to the Reformed confession, justification is a declarative act . . . Continue reading →
When condition is improperly taken, and signifies no more than what particular duties as performed must, in the order of nature, precede the enjoyment of particular promised benefits, many things may be called conditions; for holiness must precede eternal happiness…. True repentance . . . Continue reading →
Some thoughts relative to the current discussion about the nature of conditions in the covenant of grace: First, we cannot get this right unless we distinguish between the covenant of works and the covenant of grace. Part of the problem in this . . . Continue reading →
One of the most persistent temptations Christians face is that of turning the covenant of grace into a covenant of works. As we pray we must always be reminded that we, who trust in Jesus Christ as our substitute and Mediator, are . . . Continue reading →
Covenant theology is sometimes regarded and presented by American evangelicals as an idiosyncratic, mysterious, even esoteric way to read Scripture. Of course, from a historical and biblical perspective, it is nothing of the sort. Much of what the Reformed began to teach . . . Continue reading →
The roots of Reformed covenant theology are as deep as the Christian revelation and tradition is old. Its importance to the Reformed faith cannot be overstated. The great Princeton theologian, B. B. Warfield called federal (covenant) theology, “architectonic principle” of the Westminster . . . Continue reading →
82. Are they then also to be admitted to this Supper who show themselves by their confession and life to be unbelieving and ungodly? No, for thereby the covenant of God is profaned and His wrath provoked against the whole congregation; wherefore . . . Continue reading →
1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension . . . Continue reading →
Canon VII: As all his works were known unto God from eternity, (Acts 15:18), so in time, according to his infinite power, wisdom, and goodness, he made man, the glory and end of his works, in his own image, and, therefore, upright, . . . Continue reading →
14. We believe that God created man out of the dust of the earth, and made and formed him after his own image and likeness, good, righteous, and holy, capable in all things to will agreeably to the will of God. But . . . Continue reading →
21. Man being at the beginning created according to the image of God (which consisted especially in the wisdom of his mind and the true holiness of his free will), had the covenant of law engrafted in his heart, whereby God did . . . Continue reading →
Christ gave perfect obedience as man to the Covenant of Works, and he did merit as man, by the law of works, life eternal, the way that Adam should have merited life eternal, so he had never fallen…. Continue reading →
3. BASICALLY, THE COVENANT OF GRACE IS SIMPLY THE EXECUTION OF THE ORIGINAL AGREEMENT BY CHRIST AS OUR SURETY. He undertook freely to carry out the will of God. He placed Himself under the law, that He might redeem them that were . . . Continue reading →
As to the relation of good works to rewards, it may be observed—(1.) The word merit, in the strict sense of the term, means that common quality of all actions or services to which a reward is due in strict justice on . . . Continue reading →
The condition of the covenant of grace, so far as adults are concerned, is faith in Christ. That is, in order to partake of the benefits of this covenant we must receive the Lord Jesus Christ as the Son of God in . . . Continue reading →