Concurring Testimonies About Our Doctrine And Practice Part 3

XII. Salvation. A. We affirm that Adam plunged the whole of his posterity under the condemnation of sin, which they inherit through his loins and which leaves their nature totally depraved and unable to extricate themselves in any way from out of this condition of death in trespasses and sins. This condition exists in fallen man from conception and remains unaltered unless God of His own will freely gives a person a new heart and nature via a new spiritual birth. ROM 3:9-19, 23; 5:12; EPH 2:1; PSA 58:3; 51:5; EPH 2:10. 1. This total depravity negates the free agency of fallen man’s will to choose or do right or even exercise faith in God. Natural man is only free from righteousness, not to it. Grace is free, not natural man’s will. ROM 6:20; 8:7-8. a. “X. Of Free Will. The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.” (The 39 Articles, Anglican) b. “Of Free Will they teach that man's will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God, 1 Cor. 2,14; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. These things are said in as many words by Augustine in his Hypognosticon, Book III: We grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without God, either to begin, or, at least, to complete aught in things pertaining to God, but only in works of this life, whether good or evil. ‘Good’ I call those works which spring from the good in nature, such as, willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn divers useful arts, or whatsoever good pertains to this life. For all of these things are not without dependence on the providence of God; yea, of Him and through Him they are and have their being. ‘Evil’ I call such works as willing to worship an idol, to commit murder, etc. They condemn the Pelagians and others, who teach that without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching ‘the substance of the act.’ For, although nature is able in a manner to do the outward work, (for it is able to keep the hands from theft and murder,) yet it cannot produce the inward motions, such as the fear of God, trust in God, chastity, patience, etc.” (Augsburg Confession, Article XVIII, 1530) c. “Many Christians are under the mistaken notion that children are innocent, but the Scriptures teach differently: “The LORD said in His heart, I will not again curse the ground any more for man’s sake; for the imaginations of man’s heart is evil from his youth” (Genesis 8:21). David said, “Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Psalm 51:5). Our text indicates that we are “by nature the children of wrath.” Concurring Testimonies 11-20-22 Page 10  (Paul G. Humber, M.S., on EPH 2:3, Days of Praise, 2-28-01) 2. We also affirm that the Bible teaches that God, in view of man’s fall and depravity, freely elected only some of them unto forgiveness, sonship and eternal life through Jesus Christ and predestinated them unto that before the world began, giving no consideration to any good work on their part, including faith. EPH 1:3-6; ROM 8:28-30; 9:11-16; 2TI 1:9-10. a. “God from eternity elected and appointed Christ to be the covenant head, mediator, and surety of his church, to redeem and save it. God elected also in Christ a great multitude, which no man can number, out of every kindred, and tongue, and people, and nation, to holiness and eternal life: and appointed all the means necessary to accomplish this end. This election is eternal, righteous, sovereign, unconditional, particular or personal, and unchangeable. The election of grace wrongs no one : though God in righteousness left some persons unpredestinated, yet, he did them no injustice; they are in the same condition in which they would have been, if there had been no election; and if there had been no election of grace, no flesh would have been saved.” (Calvinistic Methodist Confession, 1823) b. “36. Accordingly we reject as an anti-Scriptural error the doctrine that not alone the grace of God and the merit of Christ are the cause of the election of grace, but that God has, in addition, found or regarded something good in us which prompted or caused Him to elect us, this being variously designated as ‘good works,’ ‘right conduct,’ ‘proper self-determination,’ ‘refraining from willful resistance,’ etc. Nor does Holy Scripture know of an election ‘by foreseen faith,’ ‘in view of faith,’ as though the faith of the elect were to be placed before their election; but according to Scripture the faith which the elect have in time belongs to the spiritual blessings with which God has endowed them by His eternal election. For Scripture teaches, Acts 13:48: ‘And as many as were ordained unto eternal life believed.’ ” (Missouri Synod [Lutheran] doctrinal statement) c. “V. Election: Election is God’s eternal choice of some persons unto everlasting life---not because of foreseen merit in them, but of his mere mercy in Christ---in consequence of which choice they are called, justified and glorified.” (James P. Boyce [Southern Baptist] Fundamental Laws of the Seminary, April 30, 1858) 3. Since the depravity of man’s nature forbids him from doing good to please God, and since exercising faith in God is such a good (1JO 3:22-23), we affirm that the sinner’s faith is one of the subsequent evidences and assurances (not the cause) of being born of God (regenerated, recreated), having everlasting life, and being legally justified by Jesus Christ. 1JO 5:1; JOH 1:12-13; 5:24; ACT 13:39; EPH 2:10. a. See quotes from The 39 Articles (Anglican), and from the Missouri Synod doctrinal statement, above. b. Various Calvinistic orders (certain Protestant Reformed & Presbyterian churches) hold to this position. c. Commenting on Cornelius’s conversion, John Calvin noted, “The case of Paul we admit, but we hold that they are in error as to Cornelius; for it appears that he was already enlightened and regenerated [before Peter’s arrival], so that all which he wanted was a clear revelation of the Gospel.” Concurring Testimonies 11-20-22 Page 11  (Institutes of the Christian Religion, B3.24.10:1, brackets mine, TEB) Note here that Calvin allows for a distinction between regeneration and conversion. d. “Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof... Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election.” (Matthew Henry Commentary on 1TH 1:4-5) e. “Thus, salvation is the priceless possession of those to whom Christ’s work of righteousness has been imputed, through faith. On the other hand, the assurance of salvation, accompanied by quietness and peace of heart, is “experienced” only by saved believers who practice the work of righteousness in their daily walk with the Lord. If we truly have salvation, then we ought to manifest the “things that accompany salvation... For God is not unrighteous to forget your work and labor of love, which ye have showed toward His name... And we desire that every one of you do show the same diligence to the full assurance of hope unto the end” (Hebrews 6:9–11). We can, indeed, know that we are saved simply through faith in His work and His word (e.g., I John 5:13). Nevertheless, to know that one’s faith itself is genuine, God has given us this test of faith. “And hereby we do know that we know Him, if we keep His commandments” (I John 2:3). This is surely blessed assurance of salvation and a foretaste of glory divine! (Dr. Henry Morris, Days of Praise, 2-4-01) f. “Election: 3. Did God make this choice because he foresaw that these persons would be pious and good? He did not; for the goodness and piety of any are due to the influences of the Spirit. 4. Was it, then, because He foresaw that they would believe? On the contrary, it is through his choice that they are led to believe. 5. What, then, was the ground of that choice? His own sovereign will. 6. How may we know if we be of the Elect of God? Only by perceiving that the Holy Spirit has led us to repentance and faith and loving obedience to God.” (James P. Boyce [Southern Baptist], Catechism of Bible Doctrine) B. We affirm that regeneration (new birth, quickening) is the action of God calling to spiritual life all the spiritually dead whom He elected and predestinated in Jesus Christ without regard to their obedience of faith or good works, whereas conversion is the positive response of the regenerated to the gospel by faith, repentance and good works. These are related but separate operations. Regeneration is salvation from the uncontested dominion of Satan and death in the powerless sinner and is a secure, permanent change; conversion is salvation of the regenerated sinner from the deceptions of Satan unto the truth of Christ and may be forfeited by sin. Conversion can only happen where regeneration has already occurred: life must precede thought and action. EPH 2:1-3; JOH 5:24; ROM 8:29-30; TIT 3:5; 2TI 2:24-26. 1. Recall above that John Calvin allowed for the distinction between regeneration and conversion, and that regeneration preceded conversion in Cornelius. 2. “Yet, after all, the Scriptures also teach that regeneration is the work of God, changing the heart of man by his sovereign will, while conversion is the act of man Concurring Testimonies 11-20-22 Page 12  turning towards God with the new inclination thus given to his heart.” (James P. Boyce [Southern Baptist], Abstract of Systematic Theology, p. 374) 3. “Conversion: I. This is the result of regeneration. The new heart is prepared to turn to God and does actually so turn. Without regeneration, the sinfulness of man keeps him away from God, causes him to set his affections upon self and his own pleasure, and to find gratification in things which are opposed to God and holiness. The regenerated heart has new affections and desires and is, therefore, fitted to seek after God and holiness.” (James P. Boyce [Southern Baptist], Abstract of Systematic Theology, p. 379) 4. “5th. That God elected and chose, in His Eternal counsel, some persons to life and salvation, before the foundation of the world, whom accordingly He doth and will effectually call, and whom He doth so call, He will certainly keep by His power, through faith to salvation... 6th. That election was free in God, of His own pleasure, and not at all for, or with reference to, any foreseen works of faith in the creature as the motive thereunto... 8th. That all men until they be quickened by Christ are dead in trespasses (EPH 2:1); and therefore have no power of themselves to believe savingly (JOH 15:5). But faith is the free gift of God, and the mighty work of God in the soul, even like the rising of Christ from the dead (EPH 1:19). Therefore consent not with those who hold that God hath given power to all men to believe to salvation.” (Midland Confession of 1655) C. We affirm that the grace of God in saving His elect is broad enough to include even some who do not believe the gospel. This means that belief of the gospel of Jesus Christ is NOT an infallible concomitant of regeneration unto spiritual life as a child of God and the pardoning of sin. ROM 11:28-29; 2TI 2:12-13. 1. As noted earlier, most “free-will” Arminian-type professors reluctantly concede this concerning infants, idiots or even some unevangelized heathen. Calvinism tends to inseparably link regeneration with conversion (before, during or after) but even some Calvinists have recognized a separation. 2. “Inward Illumination Does Not Eliminate External Preaching... At the same time we recognize that God can illuminate whom and when he will, even without the external ministry, for that is in his power;... it does not follow, however, that because God is not obliged to offer pardon to the unevangelized heathen, either here or hereafter, therefore no unevangelized heathen are pardoned. The electing mercy of God reaches to the heathen... It is not the doctrine of the Church, that the entire mass of pagans, without exception, have gone down to endless impenitence and death. That some unevangelized men are saved, in the present life, by an extraordinary exercise of redeeming grace in Christ, has the hope and belief of Christendom. It was the hope and belief of the elder Calvinists, as it is of the later... The Westminster Confession (X, 3), after saying that ‘elect infants dying in infancy are regenerated and saved by Christ through the Spirit, who worketh when and where he pleaseth,’ adds, ‘so also are all other elect persons who are incapable of being outwardly called by the ministry of the word.’ This is commonly understood to refer not merely, to idiots and insane persons, but to such of the pagan world as God pleases to regenerate without the use of written revelation.” (W. G. Shedd [Presbyterian], Dogmatic Theology, ch. 1, par. 6-7 et.al.) 3. “FOR WHOM DID CHRIST DIE? The Father imposed His wrath due unto, and the Son underwent punishment for, either: 1. All the sins of all men. 2. All the sins of some men, or 3. Some of the sins of all men. In which case it may be said: a. That if the last be true, all men have some sins to answer for, and so none are saved. Concurring Testimonies 11-20-22 Page 13  b. That if the second be true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth c. But if the first be the case, why are not all men free from the punishment due unto their sins? You answer, Because of unbelief. I ask, is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins.” (Dr. John Owen, Chaplain to Oliver Cromwell and Vice Chancellor of Oxford University) D. We affirm that there is more than one salvation that comes from God. We see a distinction between eternal salvation which is unconditional by which God establishes through Christ sonship with His elect to deliver them from eternal wrath, and temporal salvation which is conditioned upon the faith and obedience of the elect which establishes or restores fellowship with the Father by saving him from Satan’s power over his mind to repent and acquire forgiveness. Temporal salvation may include salvation from troubles in this life. 2TI 1:9; 2:10; ACT 2:38-41 c/w 1JO 1:3; ACT 3:19; 26:18; PSA 51:9-12; 116:8. 1. Temporal salvation may even be granted to some in spite of their lack of faith, as was the case with Lot, a compromised just man. GEN 19:15-16 c/w 2PE 2:6-9. 2. “This is the beautiful testimony of the psalmist when the Lord answered his prayer: ‘The sorrows of death compassed me, and the pains of hell got hold upon me: I found trouble and sorrow. Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul’ (Psalm 116:3,4). The Lord does, indeed, deliver our souls when we call upon Him for salvation in the name of the Lord Jesus Christ, ‘for whosoever shall call upon the name of the Lord shall be saved’ (Romans 10:13). Divine deliverance, however, is more than deliverance from death and hell. ‘Therefore the redeemed of the LORD... shall obtain gladness and joy; and sorrow and mourning shall flee away’ (Isaiah 51:11). ‘And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying’ (Revelation 21:4). God delivers us from the PENALTY of our sins, from death and hell, right now, and then from all our sorrows and tears in the age to come, delivering us even from all the effects of sin forever. But He also delivers us right now from the POWER of sin in our lives, which would otherwise come again to cause our downfall even after we have been saved. Many a fearful Christian, afraid that he is unable to hang on to the Lord, needs to know that it is the Lord who hangs on to him! For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?’ (Psalm 56:13). Our Savior, who died for our sins and rose again for our justification, promises this. ‘My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall [anyone] pluck them out of my hand’ (John 10:27, 28).” (Dr. Henry Morris, on PSA 116:8, Days of Praise, 10-8-00, caps mine, TEB) 3. “If the question is asked: ‘Does a Christian not sin?’ then the answer is, no. ‘If we say that we have no sin, we deceive ourselves, and the truth is not in us... If we say that we have not sinned, we make Him a liar, and His word is not in us’ (I John 1:8,10). Even the most godly Christian does sin occasionally—in thought if not in deed, in omission if not in commission. The God-given antidote is I John 1:9, ‘If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.’ ” (Dr. Henry Morris, Days of Praise, 7-5-01) 4. “What it is to ‘walk in the light’ is explained by vs. 8-10... The presence of God brings the consciousness of sin in the nature (v. 8), and sins in the life (vs. 9, 10). Concurring Testimonies 11-20-22 Page 14  The blood of Christ is the divine provision for both. To walk in the light is to live in fellowship with the Father and the Son. Sin interrupts, but confession restores that fellowship.” (C.I. Scofield, Scofield Reference Bible, footnote on 1JO 1:8-10, p. 1321) 5. Commenting on the ‘destruction’ and ‘perishing’ in ROM 14:15 and 1CO 8:11, “It will appear from the context, that the destruction of the weak brother dehorted from, is not the eternal destruction of his person; but the present destruction, interruption, or hindrance of his peace and comfort... The perishing of this weak brother, is to be understood of, and is explained by, a defiling of his conscience, ver. 7; a wounding of it, ver. 12; and making him to offend, ver. 13, by the imprudent abuse of Christian liberty in those who had stronger faith, and greater knowledge, and by a participation in things offered to idols, in an idol’s temple, ver, 7, 10; and not of his eternal damnation in hell, which could never enter into the apostles’ thoughts.” (Dr. John Gill, The Cause of God and Truth, pp. 39, 40) 6. Commenting on HOS 1:7, “ ‘...[I] will save them by the LORD their God, and will not save them by bow, nor by sword...’ This, without doubt, refers to the temporal salvations which God wrought for Judah...” (Matthew Henry’s Commentary) 7. “For he that eateth and drinketh unworthily,.... As before explained, 1Co 11:27 ‘eateth and drinketh damnation to himself’; or guilt, or judgment, or condemnation; for by either may the word be rendered; nor is eternal damnation here meant; but with respect to the Lord’s own people, who may through unbelief, the weakness of grace, and strength of corruption, behave unworthily at this supper, temporal chastisement, which is distinguished from condemnation with the world, and is inflicted in order to prevent it, 1Co 11:32 and with respect to others it intends temporal punishment, as affliction and diseases of body, or corporeal death...” (Dr. John Gill, Exposition of the Entire Bible, comment on 1CO 11:29) 8. Refer to the accompanying document, “Temporal Salvation Witnesses” for further examples. XIII. Other distinguishing points of faith which we hold can also be seen to have a corroborating testimony in the world. A. There is virtually no single point of our doctrine or practice which makes us to stand out as a sore thumb in professing Christendom. B. It is that we hold to an exceedingly rare combination of points that sets us apart as strange. C. Being strange or mad to the world may be the best thing sometimes. ACT 17:20; 26:24. Concurring Testimonies 11-20-22 Page 15