OUR GREAT SALVATION - REMEMBERING GOSPEL REFORMATION...by God; in Christ; through the Holy Spirit

by grace alone; through faith alone; because of Christ alone; on the Word alone; to the glory of God alone!

Article 1: God's Right to Condemn All People
Since all people have sinned in Adam and have come under the sentence of the curse and eternal death, God would have done no one an injustice if it had been his will to leave the entire human race in sin and under the curse, and to condemn them on account of their sin. As the apostle says: The whole world is liable to the condemnation of God (Rom. 3:19), All have sinned and are deprived of the glory of God (Rom. 3:23), and The wages of sin is death (Rom. 6:23).*

(*All quotations from Scripture are translations of the original Latin manuscript.)

Article 2: The Manifestation of God's Love
But this is how God showed his love: he sent his only begotten Son into the world, so that whoever believes in him should not perish but have eternal life.

Article 3: The Preaching of the Gospel
In order that people may be brought to faith, God mercifully sends proclaimers of this very joyful message to the people he wishes and at the time he wishes. By this ministry people are called to repentance and faith in Christ crucified. For how shall they believe in him of whom they have not heard? And how shall they hear without someone preaching? And how shall they preach unless they have been sent? (Rom. 10:14-15).

Article 4: A Twofold Response to the Gospel
God's anger remains on those who do not believe this gospel. But those who do accept it and embrace Jesus the Savior with a true and living faith are delivered through him from God's anger and from destruction, and receive the gift of eternal life.

Article 5: The Sources of Unbelief and of Faith
The cause or blame for this unbelief, as well as for all other sins, is not at all in God, but in man. Faith in Jesus Christ, however, and salvation through him is a free gift of God. As Scripture says, It is by grace you have been saved, through faith, and this not from yourselves; it is a gift of God (Eph. 2:8). Likewise: It has been freely given to you to believe in Christ (Phil. 1:29).

Article 6: God's Eternal Decision
The fact that some receive from God the gift of faith within time, and that others do not, stems from his eternal decision. For all his works are known to God from eternity (Acts 15:18; Eph. 1:11). In accordance with this decision he graciously softens the hearts, however hard, of his chosen ones and inclines them to believe, but by his just judgment he leaves in their wickedness and hardness of heart those who have not been chosen. And in this especially is disclosed to us his act--unfathomable, and as merciful as it is just--of distinguishing between people equally lost. This is the well-known decision of election and reprobation revealed in God's Word. This decision the wicked, impure, and unstable distort to their own ruin, but it provides holy and godly souls with comfort beyond words.

Article 7: Election
Election [or choosing] is God's unchangeable purpose by which he did the following:

Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, he chose in Christ to salvation a definite number of particular people out of the entire human race, which had fallen by its own fault from its original innocence into sin and ruin. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery. He did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation. And so he decided to give the chosen ones to Christ to be saved, and to call and draw them effectively into Christ's fellowship through his Word and Spirit. In other words, he decided to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of his Son, to glorify them.

God did all this in order to demonstrate his mercy, to the praise of the riches of his glorious grace.

As Scripture says, God chose us in Christ, before the foundation of the world, so that we should be holy and blameless before him with love; he predestined us whom he adopted as his children through Jesus Christ, in himself, according to the good pleasure of his will, to the praise of his glorious grace, by which he freely made us pleasing to himself in his beloved (Eph. 1:4-6). And elsewhere, Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified (Rom. 8:30).

Article 8: A Single Decision of Election
This election is not of many kinds; it is one and the same election for all who were to be saved in the Old and the New Testament. For Scripture declares that there is a single good pleasure, purpose, and plan of God's will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which he prepared in advance for us to walk in.

Article 9: Election Not Based on Foreseen Faith
This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on. Accordingly, election is the source of each of the benefits of salvation. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. As the apostle says, He chose us (not because we were, but) so that we should be holy and blameless before him in love (Eph. 1:4).

Article 10: Election Based on God's Good Pleasure
But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve his choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves his adopting certain particular persons from among the common mass of sinners as his own possession. As Scripture says, When the children were not yet born, and had done nothing either good or bad..., she (Rebecca) was told, "The older will serve the younger." As it is written, "Jacob I loved, but Esau I hated" (Rom. 9:11-13). Also, All who were appointed for eternal life believed (Acts 13:48).

Article 11: Election Unchangeable
Just as God himself is most wise, unchangeable, all-knowing, and almighty, so the election made by him can neither be suspended nor altered, revoked, or annulled; neither can his chosen ones be cast off, nor their number reduced.

Article 12: The Assurance of Election
Assurance of this their eternal and unchangeable election to salvation is given to the chosen in due time, though by various stages and in differing measure. Such assurance comes not by inquisitive searching into the hidden and deep things of God, but by noticing within themselves, with spiritual joy and holy delight, the unmistakable fruits of election pointed out in God's Word-- such as a true faith in Christ, a childlike fear of God, a godly sorrow for their sins, a hunger and thirst for righteousness, and so on.

The above articles were taken from the Canons of Dort (1618-1619)

FAITH: THE GRACE-GIFT OF GOD...whereby sinful men like me may please Him

Heb. 11:6 And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.

In a discussion about evolution, Intelligent Design (ID), and Creationism I was involved with recently, a gentleman from a well-respected seminary posted the following statement: "In order to have faith imparted to you so that you can believe, you must first come to a position of theism in your life. Believing that God exists is a pre-requisite to receiving the gospel and becoming a Christian."

He was trying to draw that axiom from Hebrews 11:6 above. Do you agree with those words? Were you as shocked by them as I was?

Let's look at this verse more closely.

The starting point in Heb. 11:6 beloved is not believing, but faith: “And without faith"; the second is to satisfy: “it is impossible to please Him,”; the third is worship: “or he who comes to God”; the fourth is now believe: “must believe that He is”; and the fifth is remuneration: “and that He is a rewarder of those who seek Him.”

Contextually, this verse is not an evangelistic prescription to unbelievers; but hope given to young Jewish believers in Christ to build them up as to the promise of the gospel (cp, Heb. 11:16, 26, 33-38).

The hindrance here to believing is not evolution, as this man asserted; but that unregenerate man “has suppressed the truth in unrighteousness...” It is already a fact that all people know that God exists; that God's law is written on the hearts of all people; that all people have rejected Him; and are deserving of God’s wrath—Romans 1:18-23. "No man is without excuse." Evolution being the alternative to Creationism (not ID which is unbiblical) IS the natural by-product of “suppressing the truth in unrighteousness”; but in and of itself is not THE cause, nor THE hindrance to believing.

ID is not a refutation of evolution as some believe; it is just a worldly view that still seeks to substitute the One Triune God of the Bible with its nondescript, impersonal universal force (Star Wars anyone?). The issue is not the existence of just the idea of god here in Heb. 11:6, but the One Triune God of the Bible.

Revival, evangelism, awakening, renewal was not dependant upon cultural preconditions, but a sovereign move of the Holy Spirit alone upon the hearts of people. The apostles had no such preconditioned environment where everyone had to affirm theism, before they could respond to the gospel. The reason for the Great Awakenings or the historic revivals, was the fact that the gospel was being proclaimed, lives were transformed--regenerated, as the gospel truth was unfolding through very pagan and adverse nations.

Biblical presuppositional apologetics denies the need for an “intermediate step” of theism for two reasons: (1.) The “He is” of Hebrews 11:6 is not speaking of a preconditioned knowledge of the existence of a god by nonbelievers; but speaks of the one true God of the Bible - who He is; His character, etc. from the truth of Scripture; and (2.) faith is the initial component; it is not a work; it is not conjured; it is the gift of God which enables us to know “He is”, to please Him, diligently seek Him, and to know He is a gracious God that by His grace rewards.

It’s only the regenerating ministry of the Holy Spirit (Titus 3:4-7; 1 Cor. 12:3; Roms. 8:8-9) that allows for sinful men to have ears to hear and eyes to see the truth about God. In salvation, regeneration precedes faith and faith is God’s gracious gift to us whereby it causes even the atheist to believe the gospel, repent of his sins, submit to Christ as Lord, and fully believe that “He is.”

ID is just as much the byproduct of fallen man
as evolution is—and it miserably fails
to represent the biblical truths pointing
to the One Triune God of the Bible.

Have you ever traveled to Third World countries and proclaimed the gospel in those very pagan cultures? Most believe in a god—usually demonic in nature, but a god of their own vain-imagination none the less. But when the truth claims of the God of the Bible are presented clearly to them as Paul did in various ways in Acts, they more times than not reject Him. Reject His existence? No —they know He exists; but HIM—the “HE IS.” They were content, apart from the regenerating ministry of the Holy Spirit, with worshipping their gods of stone, wood and straw (Roms. 1:18-23).

Calvin gives great insight on this passage when he says:

“It does not indeed seem a great matter, when the Apostle requires us to believe that God is; but when you more closely consider it, you will find that there is here a rich, profound, and sublime truth; for though almost all admit without disputing that God is, yet it is evident, that except the Lord retains us in the true and certain knowledge of himself, various doubts will ever creep in, and obliterate every thought of a Divine Being. To this vanity the disposition of man is no doubt prone, so that to forget God becomes an easy thing. At the same time the Apostle does not mean, that men ought to feel assured that there is some God, for he speaks only of the true God; nay, it will not be sufficient for you to form a notion of any God you please; but you must understand what sort of Being the true God is; for what will it profit us to devise and form an idol, and to ascribe to it the glory due to God?”

“...why it is impossible for man to please God without faith; God justly regards us all as objects of his displeasure, as we are all by nature under his curse; and we have no remedy in our own power. It is hence necessary that God should anticipate us by his grace; and hence it comes, that we are brought to know that God is, and in such a way that no corrupt superstition can seduce us, and also that we become assured of a certain salvation from him.”

“for the only true end of life is to promote His glory; but this can never be done, unless there be first the true knowledge of Him. Yet this is still but the half of faith, and will profit us but little, except confidence be added. Hence faith will only then be complete and secure us God’s favor, when we shall feel a confidence that we shall not seek him in vain, and thus entertain the certainty of obtaining salvation from him. But no one, except he be blinded by presumption, and fascinated by self love, can feel assured that God will be a rewarder of his merits. Hence this confidence of which we speak recumbs not on works, nor on man’s own worthiness, but on the grace of God alone; and as grace is nowhere found but in Christ, it is on him alone that faith ought to be fixed." (emphasis mine).

Listen to the teaching of the incomparable A.W. Pink on this verse:

"But without faith it is impossible to please Him." Most solemnly do these words attest the total depravity of man. So corrupt is the fallen creature, both in soul and body, in every power and part thereof, and so polluted is everything that issues from him, that he cannot of and by himself do anything that is acceptable to the Holy One. "So then they that are in the flesh cannot please God" (Rom. 8:8): "they that are in the flesh" means, they that are still in their natural or unregenerate state. A bitter fountain cannot send forth sweet waters. But faith looks out of self to Christ, applies unto His righteousness, pleads His worth and worthiness, and does all things God-ward in the name and through the mediation of the Lord Jesus. Thus, by faith we may please God.

"But without faith it is impossible to please Him." Yet in all ages there have been many who attempted to please God without faith. Cain began it, but failed woefully. All in their Divine worship profess a desire to please God, and hope that they do so; why otherwise should they make the attempt? But, as the apostle declares in another place, many seek unto God "but not by faith, but as it were by the works of the law" (Rom. 9:32).

But where faith be lacking, let men desire, design, and do what they will, they can never attain unto Divine acceptance. "But to Him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for ("unto") righteousness" (Rom. 4:5). Whatever be the necessity of other graces, faith is that which alone obtains acceptance with God.

In order to please God four things must concur,
all of which are accomplished by faith:

First, the person of him that pleaseth God must be accepted of Him (Gen. 4:4).

Second, the thing done that pleaseth God must be in accord with His will (Heb. 13:21).

Third, the manner of doing it must be pleasing to God: it must be performed in humility (1 Cor. 15:10), in sincerity (Isa. 38:3), in cheerfulness (2 Cor. 8:12; 9:7).

Fourth, the end in view must be God’s glory (1 Cor. 10:31).

Now faith is the only means whereby these four requirements are met. By faith in Christ the person is accepted of God. Faith makes us submit ourselves to God’s will. Faith causes us to examine the manner of what we do Godwards. Faith aims at God’s glory: of Abraham it is recorded that he "was strong in faith, giving glory to God" (Rom. 4:20).

How essential it is then that each of us examine himself diligently and make sure that he has faith. It is by faith the convicted and repentant sinner is saved (Acts 16:31). It is by faith that Christ dwells in the heart (Eph. 3:17). It is by faith that we live (Gal. 2:20). It is by faith that we stand (Rom. 11:20; 2 Corinthians 1:24). It is by faith we walk (2 Cor. 5:7). It is by faith the Devil is successfully resisted (1 Pet. 5:8, 9). It is by faith we are experimentally sanctified (Acts 26:18). It is by faith we have access to God (Eph. 3:12, Hebrews 10:22). It is by faith that we fight the good fight (1 Tim. 6:12). It is by faith that the world is overcome (1 John 5:4). Reader, are you certain that you have the "faith of God’s elect" (Titus 1:1)? If not, it is high time you make sure, for "without faith it is impossible to please God."

Lastly, consider the masterful words of the faithful Baptist theologian John Gill:

"But without faith it is impossible to please him,..." Or do things well pleasing in His sight; or any of the duties of religion, in an acceptable way; as prayer, praise, attendance on the word and ordinances, or any good works whatever; because such are without Christ, and without His Spirit; and have neither right principles, nor right ends: for this is not to be understood of the persons of God's elect, as considered in Christ; in whom they are well pleasing to Him before faith; being loved by Him with an everlasting love; and chosen in Christ, before the foundation of the world; See Gill on "Ro 8:8."

"for he that cometh to God;" to the throne of, His grace, to pray unto Him, to implore His grace and mercy, help and assistance; to the house of God, to worship, and serve him, and in order to enjoy his presence, and have communion with Him; which coming ought to be spiritual and with the heart; and supposes spiritual life; and must be through Christ, and by faith: wherefore such a comer to God,

"must believe that he is;" or exists, as the Arabic version; and he must not barely believe his existence, but that, as it is revealed in the word: he must believe in the three Persons in the Godhead; that the first Person is the Father of Christ; that the second Person is both the Son of God, and Mediator; and that the third Person is the Spirit of them both, and the applier of all grace; for God the Father is to be approached unto, through Christ the Mediator, by the guidance and assistance of the Spirit: and he must believe in the perfections of God; that He is omniscient, and knows His person and wants; is omnipotent, and can do for Him, beyond His thoughts and petitions; is all sufficient, and that His grace is sufficient for Him; that He is immutable, in His purposes and covenant; that He is true and faithful to His promises; and is the God of grace, love, and mercy: and he must believe in Him, not only as the God of nature and providence, but as His covenant God and Father in Christ:

"and that He is a rewarder of them that diligently seek him;" who are such, as are first sought out by Him; and who seek Him in Christ, where He is only to be found; and that with their whole hearts, and above all things else: and, of such, God is a rewarder, in a way of grace; with Himself, who is their exceeding great reward; and with His Son, and all things with Him; with more grace; and, at last, with eternal glory, the reward of the inheritance.

What a great joy and humble reality to live by faith to the One to Whom all glory is due!

NOT I, BUT CHRIST...the insufficiency of works righteousness vs the efficacy of the perfect righteousness of our Lord Jesus Christ by faith

The Cross: 

Christ's Righteousness Only Saves Sinners

When we speak of the righteousness of the Lord Jesus Christ, 

we are speaking of the entirety of His ministry. 

He is God - perfectly holy, righteous and just from all eternity;

 He was born of a virgin - Immanuel, God with us; 

He came to fulfill the Law and all righteousness; 

He lived a sinless life because He is absolutely holy; 

His perfect righteousness is comprised of His passive 

and active obedience - perfect in life to the standard of the Law, 

perfect in death to the demands of the Law; 

He was our divine substitute, our propitiation, resurrected for our justification, 

our redemption; we are clothed with His perfect righteousness 

by grace through faith; He reigns as the King of Righteousness, 

and one day He will return for His church

that He is purifying to be without spot, or wrinkle or any such thing.

Therefore, it is right to say of the cross of our Lord Jesus Christ that it 

can be defined as Christ's Righteousness Only Saves Sinners.

May the following exposition of Gal. 2:11-21 be an encouragement to you 

causing you to glory afresh in the cross of our Lord Jesus Christ 

to which we have been crucified to this world and this world to us.

Galatians 2:11-21

A Brief Exposition

"Not I, But Christ..."

THE REPRIMAND (2:11)
11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.

Peter stood blamed and rightly so. It was a just verdict. He had forgotten the great salvation by which he was saved. Not by virtue of poor memory, life, or doctrine, but by virtue of fear and intimidation. The Apostle Paul opposed him to his face and the confrontation was necessary. Peter could not conveniently hide behind Apostolic title or claim immunity by religious rank when the truth of the gospel was being jeopardized. Paul did not take his position or personality into consideration; but was motivated only by the glory and gospel of the Lord Jesus Christ.


THE REASON (2:12)
12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.

What was the issue Peter was blameworthy that incited this confrontation? That observance of the Jewish rites (the Law) was necessary to salvation.

Peter, out of fear of the Judaizers - the circumcision party, had retreated to teaching or practicing a works righteousness. He was guilty of this. Though Paul approached him out of love here as a fellow Apostle and minister of the gospel, Peter needed to be reprimanded. It is serious to depart from proclaiming the genuine gospel of sola fide to appease ones opponents.


THE RESULT (2:13)
13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy.

A little leaven leavens the whole lump. No congregation will ever rise to a level in their commitment to Jesus Christ than what they see in their leadership. As the prophet Hosea says, "like people, like priest." Barnabas was even led astray by their insincere and hypocritical religious acts. That is how profound theological deception can go when sound doctrine and the gospel itself is abandoned.

THE REBUKE (2:14-16)
14 But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” 15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

Here is the wheelhouse issue: Peter was forcing Gentiles to live like Jews rather than to freedom in Jesus Christ by faith. Works righteousness is the great Satanic deception within Christian churches. Penance, it will say, is something we must do to be saved - something we must add to the finished work of Jesus Christ. It is hell's addition to the once for all finished work of Jesus on the cross and His bodily resurrection from the grace. But grace is the great conqueror of all such hellish notions. Grace robs man of his self-importance; self-righteousness; and self-reliance. Grace silences Satan's impotent roars against the elect.

But yet the battle rages on; for our flesh craves glory and we are all too quick to think that our own actions, nay our own faith has saved us and not solely Christ alone. From such worm infested thinking we must be cleansed.

Thus Paul's great statement: we are justified by faith in Christ and not by the works of the Law. A sinner may only have a right standing before a holy God because of the finished work of Christ, not because of our performance by works before Him. All of our righteousness are filthy menstrual rags. They stink with the smell of religious pride - the worst of all sins. But they are a stench to His holy nostrils. They are the rot of man's best efforts to achieve heaven apart from faith in Jesus alone.

May I inquire, what are your filthy rags of righteousness that you might be trusting in for your salvation?

Are you trusting in baptism to save you? It is filthy rags. Are you trusting in religious works to save you? It is filthy rags. Are you trusting in your religious heritage to save you? It is filthy rags. Are you trusting in law-keeping, ceremonies, philanthropic kindness and acts of charity to your neighbor to save you? It is all filthy rags. You might even say today, "but Steve, I do trust in Christ Jesus for my salvation. It's just that I trust in Jesus plus those things too." Then may I say to you, it is still filthy rags. I say to you, that if you accept those things as well as necessary for your salvation, then "Christ will be of no advantage to you."

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ -Matthew 7:21-23

Jettison all good works from you as your security and hope and cling to Christ Jesus the Lord! For there is no assurance of eternal life for you except by grace through faith, in Jesus alone.

THE REACTION (2:17)
17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not!

That is, only marked by a life of sin. Not still struggling with sin for in this life we will always wrestle with sin until glorified and home with Christ. But this is more the unbridled practice of sin - sinners by character. If it be seen not only that we are not pardoned and made new creations by the gospel, but are actually made worse and are freed from all moral restraint, then what is the conclusion of such a duplicitous faith?

Is therefore Christ the minister of sin? Is it to be traced to Him? Is it to be charged on Him?

God forbid. For this is not the proper effect of the gospel of Christ, and of the doctrine of justification by faith. Remember beloved, that "a righteous man falls down seven times; but gets up seven times." The new life is not marked by sinlessness or perfectionism, but by daily repentance. We are new creations incarcerated in unredeemed flesh. And there the battle rages on. And it is there that we must by grace-given obedience "present our bodies as living sacrifices; holy, acceptable, pleasing unto God. For this is our just and spiritual worship."


THE REGRESSION (2:18)
18 For if I rebuild what I tore down, I prove myself to be a transgressor.

To trust in that which has been destroyed is lunacy. To do so is to prove ourselves as transgressors. IOW, we are not saved and are fallen from grace. Therefore, how utterly foolish for any of us to return again to the ruins of our own religious commendations once they have been torn down instead of trusting fully and wholly in the living God/Man, Jesus Christ our Lord?


THE REALITY (2:19)
19 For through the law I died to the law, so that I might live to God.

The Law was my executioner. It put me to death. I was found guilty for I had broken its commands and am deserving of its penalties for all eternity.

A dead man is incoherent to all around him. He hears nothing; sees nothing; and nothing affects him. So when we are said to be dead to anything, the meaning is, that it does not have an influence over us. In this sense Paul was dead to the law - we are dead.

But what is the blessed result? That we are to live to God! What great joy, freedom, relief, and hope. No longer condemned, guilty before a holy God; but fully forgiven and brought into relationship with Him. "What manner of love has He bestowed on us that we should be called children of God?"

There is no grace or mercy in the law. Only justice. And in that justice it is absolutely holy and good. The law shuts us up into sin; and as a tutor points us to Christ Jesus for our salvation. For in all ways and in all things He fulfilled the Law. In His sinless life Jesus perfectly obeyed all of its commands fulfilling all righteousness; and in His perfect death, He satisfied all its penalty. So in that by faith alone in Christ alone, we are no longer under judgment nor His divine wrath, but sheltered in the grace of His sovereign electing love.

Rejoice in this friend and take great comfort in this hope. You are complete in Him! Perfect love casts out fear. Amen! Dead to sin and alive to Christ so that we might live for God.


THE REDEMPTION (2:20)
20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Crucified. Paul fully identifies with our Lord. All who know and love Him as their Lord have been crucified with Christ. Not in physical actuality; but with Him by fact that He is our Federal Head in the covenant of grace; our Divine Substitute. We have died with Him. Our old nature has been put to death. The old man has been given a death sentence and it has been carried out. Once dead in trespasses and sin; but now crucified with Christ. And it is I who no longer lives but Christ who lives in me! Blessed resurrection hope. Is there any other cause for eternal rejoicing than this beloved? Christ in you the hope of glory.

"Not I... but Christ." Sing it with praise to the Lord in your heart's voice with me, "not I... but Christ." Is there any sweeter refrain from the hymnbook of heaven? Not I.. but Christ! In those four brief words we see before us the banquet of salvation: the depravity of man, to be certain; but more chiefly the unfathomable sufficiency of Jesus for us. IOW, we are great sinners, but He is a greater Savior.

Not I... we are dead in sins; by nature children of wrath; sons of disobedience; corrupt from conception and in sin conceived. I needed to die; I needed to be crucified so that I could live.

But Christ... Christ lives in us as His children when we by grace through faith trust in Him alone for our salvation. And even that is the gift of God. There is no room for boasting in any thing we have done; even our faith is a gift. Our repentance from sin is His gift to us. Our regeneration is by the sovereign ministry of the Holy Spirit. We are brought to humility in every aspect of our redemption: chosen by God before the foundation of the world; redeemed by Jesus on the cross and through His resurrection and by imputation of His perfect righteousness; and we are regenerated by the Holy Spirit. All to the praise of the riches of the glory of His grace!

Can you say that with me today beloved? Not I, but Christ! Or are you still wed to yourself and the idol of your own heart where your lips can only in true honesty utter: It is and Christ too. Repent from such hellish folly. Deny yourself; come to the end of yourself; take up your cross and follow Him.

Are you crucified with Christ? Then you have no cause for a second of carefree boasting in yourself for your salvation. You will no longer sing "I have decided to follow Jesus." But rather, "He save me!"

"But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life." -Titus 3:4-7

THE REVOCATION (2:21)
21 I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

God's grace was not made of no effect. For it took nothing less than the totality of God's grace exemplified in the sinless life, death and resurrection of the Lord Jesus Christ to obtain our salvation. Anything less would result in our damnation. Salvation is not a cooperation or joint venture of our works and His grace. If belief for salvation is placed in even one drop of our own works righteousness mixed with an ocean of God's grace, it is a gospel sufficient only to damn and not to save. Therefore, Paul states with absolute authority, if justification could be obtained by the law, then Christ had died in vain. So for Peter to assert, even out of fear, the necessity of the observance of the Jewish rites in salvation was to rather destroy the gospel, and to render it vain and useless.

But alas my friends, His death was not in vain. It was perfectly efficacious in every way for the redemption of the elect. And this realized in full for all who believe by faith in Jesus alone.

John 6:35-44:

"Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

this has been an encore presentation

DOES REGENERATION PRECEDE FAITH?...yes. spiritually dead sinners cannot choose the living Christ as an act of their free will or volition

"...if anyone makes the assistance of grace

depend on the humility or obedience of man

and does not agree that it is a gift of grace itself

that we are obedient and humble,

he contradicts the Apostle who says,

"What have you that you did not receive?" (1 Cor. 4:7),

and, "But by the grace of God I am what I am" (1 Cor. 15:10).

(Council of Orange: Canon 6)

Your Weekly Dose of Gospel
This issue of regeneration preceding faith raises two important questions: 1. is the faith with which we believe a result of man's own ability to trust Christ and His gospel by an act of his will in response to information that he has deduced as true in and of his own free volition? or 2. is the faith with which believe an act of God's grace alone - His gift to us, through the regenerating ministry of the Holy Spirit birthed by hearing the Word of Christ whereby we confess Jesus Christ as Lord unto salvation? IOW, is salvation a matter of us making a decision for Christ; or God choosing us in Christ? AND, why does this really matter?

I offer the following thoughts and hope you will interact with them.

Campius Stephanus
John 6:35-44

-John Hendryx, Monergism.com

Does Jesus himself teach that regeneration precedes faith?

Question: Does Jesus himself teach that regeneration precedes faith?
Answer: Unequivocally, yes.

“It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. But there are some of you who do not believe…And he said, ‘This is why I told you that no one can come to me unless it is granted him by the Father’” (John 6:63-65).

In John 6:65, Jesus says to the unbelieving Jews, “This is why I told you that no one can come to me [believe in Me] unless it is granted him by the Father.” ...No one (universal negative) can believe the gospel, UNLESS God grants it. But in saying, “This is why…” Jesus is referring to the previous verse (v. 64) where He says, “But there are some of you who do not believe.” Belief in Jesus or, as in this instance, a lack thereof is synonymous with the metaphorical idea of “coming” to Jesus. The phrase “but there are some of you...” likewise refers to its own preceding verse (v. 63) where Jesus explains, “It is the Spirit who gives life; the flesh is no help at all.” Note that Jesus does not say the flesh – i.e. human ability – helps a little; instead, he unflinchingly declares that the flesh is no help at all (or, as some versions render the last phrase, “avails for nothing”). “No help for what?” we ask. No help for giving “life.” Only the Spirit gives life (that is, quickens) and it is because of the Spirit’s exclusive role in giving life coupled with the flesh’s inability to give life that some do not believe: “No one can come to Me [believe in Me] unless God grants it.” Just as faith in Jesus and the metaphorical act of coming to Jesus are synonymous, so too God’s “granting” the believer’s coming and the Spirit’s giving of spiritual life are also synonymous. In other words, unless God grants the unbeliever faith though the quickening work of the Holy Spirit, no one will come to Christ. Said negatively, those who do not come to Jesus refuse to approach him precisely because God has not “granted” them to come by changing their naturally hostile disposition toward Him. He leaves them to their own boasted will. It is the Spirit’s giving of life and the Father’s granting of approach that leads from unbelief to faith and not the other way around.

Steve Camp
First of all, we can all take comfort that not even a “bad invitation” can keep the elect from coming to know the Lord. This not only gives comfort in the face of cheap invitationalism, but in the wake of the shallow emerging/emergent seeker sensible ecumenical carnal invitationalism being propagated today. But, we don’t want to frustrate grace either; so yes it does matter. Finneyism, the father of all contemporary make-a-decision-for-Jesus kind of thing, left in its wake many “temporary converts” as Finney himself on his death bed referred to them. The faulty methods eventually breed a faulty gospel (e.g. The Downgrade Controversy).

Secondly, the gospel is not an offer to unregenerate men; it is a call to unregenerate men. A call to repentance from sin (Luke 24:46-49; Acts 2:38, 17:30-31; 2 Peter 3:9); a command to deny themselves, take up their cross, and follow Jesus Christ as Lord (Roms. 10:9-10; Matt. 16:24-26); and a compelling to be reconciled to God (2 Cor. 5:18-21)..

Thirdly, as reformed, I believe that regeneration precedes faith (Titus 3:4-7; 1 Cor. 12:3). IOW, faith is not the instrument which produces regeneration; it is the by-product of one being regenerated. Faith is not a decision; it is a work of grace by God unto salvation. Even the godly sorrow over sin which leads to repentance is the will of God (2 Cor. 7:10).

The 1689 London Baptist Confession affirms this as well:

Saving Faith:
1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word;

Effectual Calling:
2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.

Justification:
1. Those whom God effectually calleth, he also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God.

4. God did from all eternity decree to justify all the elect, and Christ did in the fullness of time die for their sins, and rise again for their justification; nevertheless, they are not justified personally, until the Holy Spirit doth in time due actually apply Christ unto them.

Fourthly, making-a-decision invitational-altar-callism embraces the “free will of man” in salvation and denies the doctrine of total inability. It places man as the essential deciding factor in obtaining eternal life denying sovereign grace and election, predestination, foreknowledge and the covenant of redemption. Furthermore, decision-making would also imply the necessity of a sinner’s prayer promoting an easy-believism which would lead one to embrace a non-Lordship view of salvation.

Is Faith Then a Decision We Make Apart From Regeneration by the Holy Spirit?
Decision could be defined as:

a choice made by an act of the will in response to understanding certain information; or a conclusion or resolution reached after consideration.

That definition functionally could rightly be applied if we are buying a new car, a pair of jeans, some groceries, an iPod, or choosing a school for our kids, etc. BUT, when it comes to salvation we cannot simply say that it is “a decision.” Why? Because, before anyone is regenerated unto eternal life through the Holy Spirit to follow Jesus Christ as Lord, we are dead in trespass and sin; by nature children of wrath; no one seeking after God, no one doing what is good, having no fear of God before their eyes, etc. (Roms. 3:10-18; Eph. 2:1-3).

Therefore, if the nature of man being so depraved—so sinful--possessing no ability in and of itself to understand or believe the correct biblical account of the gospel resulting in faith in Jesus for eternal life, he would be sanctioned forever in the fires of perdition eternally unless regeneration had taken place within him already; quickening him by the Holy Spirit upon hearing the Word of Christ, to make confession that Jesus Christ as Lord and believing in his heart that God has raised Him from the dead as to be saved.  Otherwise, one would have to affirm that totally depraved-man IS a moral free independent agent, whom can exercise saving faith in the gospel of sola fide as act of their own will, able to make-a-decision to follow Christ unto eternal life without the Spirit of God first quickening his soul to embrace the gospel.  And that beloved is nothing but the sand of man's own imagination, which I could never affirm.  

Such is the pride of sinners; 

thinking too great of themselves 

and too little of God, in the 

redemption of their lost soul.

Biblically, regeneration--being born again--is not produced because faith is a-decision-we-make. Regeneration precedes faith; it is the quickening of the Spirit of God upon the spiritually dead hearts and souls of the lost sons of Adam, so that we, by His grace alone, can make a confession of Jesus Christ as Lord unto salvation. Faith, then, is always the decision that follows regeneration and never precedes regeneration.

So, if someone might say that the visible sign that we see of man making a decision to follow Jesus Christ is based upon man’s ability to choose Him (faith) when presented the right information about the gospel – that would be unbiblical. However, if someone is saying that the visible sign that we see of man making a decision to follow Jesus Christ as Lord is only in response to that man being regenerated by the Spirit of God and the Word of Christ being used by the Spirit to produce faith within him so that now being made alive in Christ through the Spirit will always manifest a true and genuine confession of Christ as Lord in repentance of sin and a visible decision to follow Him – then that would be biblical.

Is God A Spectator or Originator in Salvation?
Is God a spectator in regeneration; or the originator in regeneration? I believe the later (Titus 3:4-7; Eph. 1:4-14; 1 Cor. 12:3; Heb. 12:2) and that this is what constitutes biblical evangelism and thus, a biblical gospel. If, "salvation is of the Lord" then it is all of grace; God coming to sinful through the incarnation of the Lord Jesus Christ and redeeming for Himself a remnant people that He has predestined from all eternity past for His own possession, purpose and glory.

As a reformed Christian, both biblically and confessionally, I firmly believe that grace must be at work in regeneration through the Spirit of God in the unregenerate for faith to be birthed and then exercised by confession for salvation to occur. Otherwise, “faith as a decision” unto eternal life IS based on ones “smart quotient” to “get” the information vs. another not getting it.

Consider the following words, from ages past, by two great divines: Spurgeon and Bonar:

Charles Spurgeon
Faith is chosen by God to be the receiver of salvation, because it does not pretend to create salvation, nor to help in it, but it is content humbly to receive it. Faith is the tongue that begs pardon, the hand which receives it, and the eye which sees it; but it is not the price which buys it. Faith never makes herself her own plea, she rests all her argument upon the blood of Christ. She becomes a good servant to bring the riches of the Lord Jesus to the soul, because she acknowledges whence she drew them, and owns that grace alone entrusted her with them.

Horatius Bonar
Faith is not satisfaction to God. In no sense and in no aspect can faith be said to satisfy God, or to satisfy the law. Yet if it is to be our righteousness, it must satisfy. Being imperfect, it cannot satisfy; being human, it cannot satisfy, even though it were perfect That which satisfies must be capable of bearing our guilt; and that which bears our guilt must be not only perfect, but divine. It is a sin-bearer that we need, and our faith cannot be a sin-bearer. Faith can expiate no guilt; can accomplish no propitiation; can pay no penalty; can wash away no stain; can provide no righteousness. It brings us to the cross, where there is expiation, and propitiation, and payment, and cleansing, and righteousness; but in itself it has no merit and no virtue.

Faith is not Christ, nor the cross of Christ. Faith is not the blood, nor the sacrifice; it is not the altar, nor the laver, nor the mercy-seat, nor the incense. It does not work, but accepts a work done ages ago; it does not wash, but leads us to the fountain opened for sin and uncleanness. It does not create; it merely links us to that new thing which was created when the “everlasting righteousness” was brought in (Dan 9:24).

And as faith goes on, so it continues; always the beggar’s outstretched hand, never the rich man’s gold; always the cable, never the anchor, the knocker, not the door, or the palace, or the table; the handmaid, not the mistress; the lattice which lets in the light, not the sun.

Without worthiness in itself, it knits us to the infinite worthiness of Him in whom the Father delights; and so knitting us, presents us perfect in the perfection of another. Though it is not the foundation laid in Zion, it brings us to that foundation, and keeps us there, “grounded and settled” (Col 1:23), that we may not be moved away from the hope of the gospel. Though it is not “the gospel,” the “glad tidings,” it receives these good news as God’s eternal verities, and bids the soul rejoice in them; though it is not the burnt-offering, it stands still and gazes on the ascending flame, which assures us that the wrath which should have consumed the sinner has fallen upon the Substitute.

Though faith is not “the righteousness,” it is the tie between it and us. It realizes our present standing before God in the excellency of His own Son; and it tells us that our eternal standing, in the ages to come, is in the same excellency, and depends on the perpetuity of that righteousness which can never change. For never shall we put off that Christ whom we put on when we believed (Rom 12:14; Gal 3:27). This divine raiment is “to everlasting.” It waxes not old, it cannot be rent, and its beauty fadeth not away.

FAITH IS THE BOND OF UNION...the gift of God to procure the favor of God

“We cannot be saved through Jesus Christ, till His righteousness be so far made ours as that it will answer the demands of the law for us, and procure the favour of God to us; but His righteousness cannot be thus imputed to us, or accounted ours in law, till we are so united to Him as to be one in law, or one legal person with Him. Now faith is the bond of union; faith is that which interests us in Christ; and therefore without faith we cannot receive any benefit from His righteousness.”

Samuel Davies, Sermons of the Rev. Samuel Davies, vol. 1 (Pittsburg, PA: Soli Deo Gloria Publications, 1993), 123.

Of Christ and His Sufficiency
He is the Son that enlightens (Heb. 1:3), the Physician that heals (Lk. 4:23-24; 5:31), the Wall of Fire that defends (Ex. 13:21), the Friend that comforts (Jn. 15:14-15), the Pearl that enriches (Mt. 13:45-46), the Ark that supports (Gen. 6:18; Rev. 11:19) and the Rock to sustain under the heaviest of pressures (Deut. 32:18; 1 Cor. 10:4).

THE ALMOST CHRISTIAN...discerning the state of your soul

Many claim to know Christ; but does Christ know them?

“Not everyone who says to me, ‘Lord, Lord,’
will enter the kingdom of heaven,
but the one who does the will of my Father who is in heaven.
On that day many will say to me,
‘Lord, Lord, did we not prophesy in your name,
and cast out demons in your name,
and do many mighty works in your name?’
And then will I declare to them,
‘I never knew you;
depart from me, you workers of lawlessness.’
-Matthew 7:21-23

"Tell me, you vain professor, 

when did you shed a tear for the deadness, 

hardness, unbelief, or earthliness of your heart? 

Do you think that such an easy religion can save you? 

If so, we may invert Christ's words and say, 

'Wide is the gate, and broad is the way, 

that leadeth to life, and may there be that go in there.'" 

-JOHN FLAVEL 

part two
By George Whitefield
An almost Christian, if we consider him in respect to his duty to God, is one that halts between two opinions; that wavers between Christ and the world; that would reconcile God and Mammon, light and darkness, Christ and Belial. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that "God's will may be done on earth, as it is in heaven." But notwithstanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he willfully does amiss; though an inspired apostle has told him, that "he who offends in one point is guilty of all." But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean kine [cow?], he is never the better, but rather the worse for them.

If you consider him in respect to his neighbor,
he is one that is strictly just to all; but then this does not proceed from any love to God or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.

He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that "the unprofitable servant was cast into outer darkness," and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public,
if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, clothing the naked, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that Jesus Christ, in the 25th chapter of St. Matthew, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices,

"When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left. And then shall he say unto them on his left hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not. Then shall they also say, Lord, when saw we thee an hungered, or a-thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment unto me: and these shall go away into everlasting punishment."

I thought proper to give you this whole passage of scripture at large, because our Savior lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of Christians, one should be tempted to think there were no such verses in the Bible.





By Matthew Mead
There are two questions of very great importance which we should every one of us put to our selves: "What am I?" and "Where am I?" Am I a child of God or not? Am I sincere in religion, or am I only a hypocrite under a profession? Am I yet in a natural state, or in a state of grace? Am I yet in the old root, in old Adam, or am I in the Root, Christ Jesus? Am I in the covenant of works that ministers only wrath and death, or am I in the covenant of grace that ministers life and peace? I press this upon you that are professors, because many rest in a notion of godliness and an outward show of religion, and yet remain in their natural condition. Many are hearers of the Word and not doers of it, and so deceive their own souls (James 1:22). He that slights the ordinances cannot be a true Christian, but yet it is possible a man may own them and yet be no true Christian.

Errors in the first foundation are very dangerous.
If we be not right in the main, the fundamental work, if the foundation be not laid in grace in the heart, all our following profession comes to nothing. The house built upon a sandy foundation, though it may stand for a while, yet when the floods come and the winds blow and beat upon it, great will be the fall of it. There are many things like grace that are not grace. Now it is the likeness of things that deceives. Many take gifts for grace; common knowledge for saving knowledge; whereas a man may have great gifts and no grace, great knowledge and yet not know Jesus Christ. Some take common faith for saving; whereas a man may believe all the truths of the gospel, all the promises, all the threatenings, all the articles of the creed to be true, and yet perish for want of saving faith. Some take morality and restraining grace for renewing grace; whereas it is common to have sin much restrained where the heart is not at all renewed. Some are deceived with a half-work, making many mermaid Christians, or like Nebuchadnezzar's image, head of gold and feet of clay. Endless are the delusions that Satan fastens upon souls for want of this self-search. Satan will try us at one time or other. He will winnow us and sift us to the bottom, and if we now rest in a groundless confidence, it will then end in a comfortless despair. Nay, God Himself will search and try us, at the day of judgment especially, and who can abide that trial, that never tries his own heart?

Whatsoever a man's state be, whether he be altogether a Christian or not, yet it is good to examine his own heart.
If he finds his heart good, his principles right and sound, this will be a matter of rejoicing. If he finds his heart rotten, his principles false and unsound, the discovery may be in order to a renewing. If a man have a disease upon him and know it, he may send to the physician in time, but what a sad vexation it will be not to see the disease till it be past cure! So for a man to be graceless and not see till it be too late, to think himself a Christian when he is not; that he is in the right way to heaven when he is in the ready way to hell, and yet not know it till a death bed or a judgment day confute his confidence, this is the most irrecoverable misery. These are the grounds upon which I press this duty of examining our state. Oh, that God would help us in doing this necessary duty! You will say: But how shall I come to know whether I am almost or altogether a Christian? If a man may go so far and yet miscarry, how shall I know when my foundation is right, when I am a Christian indeed?

Christ is a King, Priest, Prophet, and all as Mediator.
Without any one of those offices, the work of salvation could not have been completed. As Priest He redeems us, as Prophet He instructs us, as King He sanctifies and saves us. Therefore the apostle says He is made of God unto us wisdom, righteousness, sanctification, and redemption. Righteousness and redemption flow from Him as Priest, wisdom as a Prophet, sanctification as a King. Now many embrace Christ as a Priest, but yet they own Him not as a King and Prophet. They like to share in His righteousness, but not to partake of His holiness. They would be redeemed by Him, but they would not submit to Him. They would be saved by His blood, but not submit to His power. Many love the privileges of the gospel, but not the duties of the gospel. Now these are but almost Christians, notwithstanding their close with Christ; for it is upon their own terms, but not upon God's. The offices of Christ may be distinguished, but they can never be divided. But the true Christian owns Christ in all His offices. He does not only close with Him as Jesus, but as Lord Jesus. He says with Thomas: "My Lord, and my God." He does not only believe in the merit of His death, but also conforms to the manner of His life. As he believes in Him, so he lives in Him.

The altogether Christian has a thorough work of grace and sanctification wrought in the heart, as a spring of obedience.
Regeneration is a whole change. All old things are done away, all things become new. It is a perfect work as to parts, though not as to degrees. Carnal men do duties but from an unsanctified heart, and that spoils all. A new piece of cloth never does well in an old garment, for the rent is made worse (Matt. 9:16). When a man's heart is thoroughly renewed by grace, the mind savingly enlightened, the conscience thoroughly convinced, the will truly humbled and subdued, the affections spiritually raised and sanctified, and when the mind and will and conscience and affections all join issue to help on and with the performance of the duties commanded, then is a man altogether a Christian. Here the almost Christian fails. He does the same duties, but he does them not in the same manner. If he pray, he regards not faith and fervency in prayer; if he hears, he does not mind Christ's rule: "Take heed how ye hear." If he obey, he looks not to the frame of his heart in obedience; therefore miscarries in all he does. These defects spoil all.

The altogether Christian is much in duty and yet much above duty in regard of dependence.
He lives in his obedience, but not upon his obedience. He lives upon Christ and His righteousness. The almost Christian fails in this: He is much in duty, but not above it, but rests in it. He works for rest, and he rests in his works. He cannot come to believe and obey too. If he believes, then he thinks there is no need of obedience, and so casts off that; if he be much in obedience, then he casts off believing, and thinks there is no need of that. He cannot say with David: "I have hoped for thy salvation, and done thy com­mandments" (Psa 119:166). The altogether Christian is universal in his obedience. He does not obey one command and neglect another, do one duty and cast off another; but he has respect to all the command ments. He endeavors to leave every sin, and love every duty. The almost Christian fails in this. His obe dience is partial and piece-meal. If he obeys one com mand, he breaks another. The duties that least cross his lust, he is much in; but those that do, he lays aside. The Pharisees fasted, paid tithes etc., but they did not lay aside their covetousness, their oppression; they "devoured widows' houses;" they were unnatural to parents.

The altogether Christian makes God the chief end of all his performances.
Now the almost Christian fails in this. For he that was never truly cast out of himself, can have no higher end than himself. It is dangerous to be almost a Christian, in that it stills and serves to quiet conscience. Now it is very dangerous to quiet conscience with anything but the blood of Christ. It is bad being at peace till Christ speaks peace. Nothing can truly pacify conscience less than that which pacifies God, and that is the blood of Christ (Heb 9:14). Now the almost Christian quiets conscience but not with the blood of Christ; it is not a peace flowing from Christ's propitiation, but a peace rising from a formal profession; not a peace of Christ's giving, but a peace of his own making. He silences and bridles conscience with a form of godli­ness and so makes it give way to an undoing soul-destroying peace. He rocks it asleep in the cradle of duties, and probably never wakes more till death or judgment. Ah, my brethren, it is better to have a con science never quiet than quieted any way but by the blood of sprinkling. A good conscience is the greatest affliction to the saints, and an evil conscience, quiet, is the greatest judgment to sinners.