|
E. Irresistible Grace
1. The Heidelberg Catechism
a. Lord's Day I, Question and Answer 1.
What is thy only comfort in life and death?
That I am not my own but belong unto my faithful Savior Jesus Christ; who, with his precious blood, hath fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, he also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.
I Cor. 6:19, 20; Rom. 14:7-9; I Cor. 3:23; I Pet. 1:18, 19; I Jn. 1:7; 3:8; Heb. 2:14, 15; Jn. 6:39; 10:28, 29; Lk. 21:18; Matt. 10:30; Rom. 8:28; II Cor. 1:22; 5:5; Rom. 8:14; 7:22.
b. Lord's Day III, Question and Answer 8.
Are we then so corrupt that we are wholly incapable of doing any good, and inclined to all wickedness?
Indeed we are; except we are regenerated by the Spirit of God.
Gen. 6:5; Job 14:4;15:14, 16; Jn. 3:5; Eph. 2:5.
c. Lord's Day XX, Question and Answer 53.
What believest thou concerning the Holy Ghost?
First, that he is true and co-eternal God with the Father and the Son; secondly, that he is also given me, to make me by a true faith, partaker of Christ and all his benefits, that he may comfort me and abide with me forever.
Gen. 1:2; Is. 48:16; I Cor. 3:16; Matt. 28:19; II Cor. 1:22; Gal. 3:14; I Pet. 1:2; Acts 9:31; Jn. 14:16; I Pet. 4:14.
d. Lord's Day XXXII, Question and Answer 86.
Since then we are delivered from our misery, merely of grace, through Christ, without any merit of ours, why must we still do good works?
Because Christ, having redeemed and delivered us by his blood, also renews us by his Holy Spirit, after his own image; that so we may testify, by the whole of our conduct, our gratitude to God for his blessings, and that he may be praised by us; also, that everyone may be assured in himself of his faith, by the fruits thereof; and that by our godly conversation, others may be gained to Christ.
I Cor. 6:19, 20; Rom. 6:13;12:1, 2; I Pet. 2:5, 9, 10; Matt. 5:16; I Pet. 2:12; II Pet. 1:10; Gal. 5:6, 24; I Pet. 3:1, 2; Matt. 5:16; Rom. 14:19.
2. The Belgic Confession
a. Article XIV. Of the Creation and Fall of man, and his Incapacity to perform what is truly good.
Therefore we reject all that is taught repugnant to this, concerning the free will of man, since man is but a slave to sin, and has nothing of himself, unless it is given from heaven. For who may presume to boast, that he of himself can do any good, since Christ saith, No man can come to me except the Father, which hath sent me draw him? Who will glory in his own will, who understands, that to be carnally minded is enmity against God? Who can speak of his knowledge, since the natural man receiveth not the things of the Spirit of God? In short, who dare suggest any thought, since he knows that we are not sufficient of ourselves to think anything as of ourselves, but that our sufficiency is of God? And therefore what the apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of his good pleasure. For there is no will or understanding, conformable to the divine will and understanding, but what Christ hath wrought in man; which he teaches us when he saith, Without me ye can do nothing.
b. Article XXII. Of Faith in Jesus Christ.
We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus Christ, with all his merits, appropriates him, and seeks nothing more besides. For it must needs follow, either that all things, which are requisite to our salvation, are not in Jesus Christ, or if all things are in him, that then those who possess Jesus Christ through faith, have complete salvation in him. Therefore, for any to assert, that Christ is not sufficient, but that something more is required besides him, would be too gross a blasphemy: for hence it would follow that Christ was but half a Savior.
c. Article XXIV. Of man's Sanctification and Good Works.
We believe that this true faith being wrought in man by the hearing of the Word of God, and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin. Therefore it is so far from being true, that this justifying faith makes men remiss in a pious and holy life, that on the contrary without it they would never do anything out of love to God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be unfruitful in man: for we do not speak of a vain faith, but of such a faith, which is called in Scripture, a faith which worketh by love, which God has commanded in his Word. Which works, as they proceed from the good root of faith, are good and acceptable in the sight of God, forasmuch as they are all sanctified by his grace: howbeit they are of no account towards our justification. For it is by faith in Christ that we are justified, even before we do good works; otherwise they could not be good works, any more than the fruit of a tree can be good, before the tree itself is good. Therefore we do good works, but not to merit by them (for what can we merit?), nay, we are beholden to God for the good works we do, and not he to us, for it is he that worketh in us both to will and to do of his good pleasure. Let us therefore attend to what is written: when ye shall have done all these things which are commanded you, say, we are unprofitable servants; we have done that which was our duty to do. In the meantime, we do not deny that God rewards our good works, but it is through his grace that he crowns his gifts. Moreover, though we do good works, we do not found our salvation upon them; for we do no work but what is polluted by our flesh, and also punishable; and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them. Thus then we would always be in doubt, tossed to and fro without any certainty, and our poor consciences continually vexed, if they relied not on the merits of the suffering and death of our Savior.
3. The Canons of Dordt
Here are three articles from the first chapter of the Canons that show the relationship between irresistible grace and unconditional election, for an election which is truly unconditional demands a grace so powerful.
a. I, 6.
That some receive the gift of faith from God, and others do not receive it proceeds from God's eternal decree, "For known unto God are all his works from the beginning of the world" (Acts 15:18). "Who worketh all things after the counsel of his own will" (Eph. 1:11). According to which decree, he graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while he leaves the non-elect in his just judgment to their own wickedness and obduracy. And herein is displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which though men of perverse, impure, and unstable minds wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.
b. I, 7.
Election is the unchangeable purpose of God, whereby, before the foundations of the world, he hath, out of mere grace, according to the sovereign good pleasure of his own will, chosen from the whole human race, which had fallen through their own fault, from their primitive state of rectitude, into sin and destruction, a certain number of persons to redemption in Christ, whom he from eternity appointed the Mediator and Head of the elect, and the foundation of salvation.
This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by him, and effectually to call and draw them by his Word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of his Son, finally, to glorify them for the demonstration of his mercy, and for the praise of his glorious grace; as it is written: "According as he hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved" (Eph. 1:4-6). And elsewhere: "Whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified them he also glorified" (Rom. 8:30).
c. I, 8.
There are not various decrees of election, but one and the same decree respecting all those, who shall be saved, both under the Old and New Testament: since the Scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which he hath chosen us from eternity, both to grace and glory, to salvation and the way of salvation, which he hath ordained that we should walk therein.
The following four articles are taken from the second chapter of the Canons and show how the atonement of Christ, limited to the elect, is made powerful and infallible by the irresistible grace of God.
d. II, 7.
But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God, given them in Christ from everlasting, and not to any merit of their own.
e. II. 8.
For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of his Son should extend to all the elect, for bestowing on them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ, by the blood of the cross, whereby he confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation, and given him by the Father; that he should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, he purchased for them by his death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them to the end, should at last bring them free from every spot or blemish to the enjoyment of glory in his own presence forever.
f. II, 9.
This purpose proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell, so that the elect in due time may be gathered together into one, and that there may never be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love, and faithfully serve him as their Savior, who as a bridegroom for his bride, laid down his life for them upon the cross, and which may celebrate his praises here and through all eternity.
g. II, Rejection of Errors, 6.
The true doctrine having been explained, the Synod rejects the errors of those: Who use the difference between meriting and appropriating, to the end that they may instill into the minds of the imprudent and inexperienced this teaching that God, as far as he is concerned, has been minded of applying to all equally the benefits gained by the death of Christ; but that while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace. For these, while they feign that they present this distinction, in a sound sense, seek to instill into the people the destructive poison of the Pelagian errors.
h. III, IV, 10.
But that others who are called by the gospel, obey the call, and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversions, as the proud heresy of Pelagius maintains; but it must be wholly ascribed to God, who as he has chosen his own in Christ, so he confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of his own Son, that they may show forth the praises of him who hath called them out of darkness into his marvelous light; and may glory not in themselves, but in the Lord according to the testimony of the apostles in various places.
i. III, IV, 11.
But when God accomplishes his good pleasure in the elect, or works in them true conversion, he not only causes the gospel to be externally preached to them, and powerfully illuminates their minds by his Holy Spirit, that they may rightly discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, pervades the inmost recesses of the man; he opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, he quickens; from being evil, disobedient, and refractory, he renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth fruits of good actions.
j. III, IV, 12.
And this is the regeneration so highly celebrated in Scripture, and denominated a new creation; a resurrection from the dead, a making alive, which God works in us without our aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation, that after God has performed his part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation, or the resurrection from the dead, as the Scripture inspired by the author of this work declares; so that all in whose heart God works in this marvelous manner, are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed, is not only actuated and influenced by God, but in consequence of this influence, becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received.
k. III, IV, 13.
The manner of this operation cannot be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing, that by this grace of God they are enabled to believe with the heart, and love their Savior.
l. III, IV, 14.
Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected by him at his pleasure; but because it is in reality conferred, breathed, and infused into him; or even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will, consent to the terms of salvation, and actually believe in Christ; but because he who works in man both to will and to do and indeed all things in all, produces both the will to believe, and the act of believing also.
m. III, IV, 16.
But as man by the fall did not cease to be a creature, endowed with understanding and will, nor did sins which pervaded the whole race of mankind, deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it; that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore unless the admirable author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin.
n. III, IV, 17.
As the almighty operation of God, whereby he prolongs and supports this our natural life, does not exclude, but requires the use of means, by which God of his infinite mercy and goodness hath chosen to exert his influence, so also the before mentioned supernatural operation of God, by which we are regenerated, in no wise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration, and food of the soul. Wherefore, as the apostles, and teachers who succeeded them, piously instructed the people concerning this grace of God, to his glory, and the abasement of all pride, and in the meantime, however, neglected not to keep them by the sacred precepts of the gospel in the exercise of the Word, sacraments and discipline; even so to this day, be it far from either instructors or instructed to presume to tempt God in the church by separating what he of his good pleasure hath most intimately joined together. For grace is conferred by means or admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy is forever due. Amen.
o. III, IV, Rejection of Errors, 6.
The true doctrine having been explained, the Synod rejects the errors of those who teach: That in the true conversion of man no new qualities, powers or gifts can be infused by God into the will, and that therefore faith through which we are first converted, and because of which we are called believers, is not a quality or gift infused by God, but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith. For thereby they contradict the Holy Scriptures, which declare that God infuses new qualities of faith, of obedience, and of the consciousness of his love into our hearts: "I will put my law in their inward parts, and in their hearts will I write it" (Jer. 31:33). And: "I will pour water upon him that is thirsty and streams upon the dry ground; I will pour my Spirit upon thy seed" (Is. 44:3). And: "The love of God hath been shed abroad in our hearts through the Holy Spirit which hath been given us" (Rom. 5:5). This is also repugnant to the continuous practice of the church, which prays by the mouth of the Prophet thus: "Turn thou me, and I shall be turned" (Jer. 31:18).
p. III, IV, Rejection of Errors, 7.
The true doctrine having been explained, the Synod rejects the errors of those who teach: That the grace whereby we are converted to God is only a gentle advising, or (as others explain it), that this is the noblest manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual, indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this, that God promises eternal, while Satan promises only temporal good. But this is altogether Pelagian and contrary to the whole Scripture which, besides this, teaches yet another and far more powerful and divine manner of the Holy Spirit's working in the conversion of man, as in Ezekiel: "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh" (Ezek. 36:26).
q. III, IV, Rejection of Errors, 8.
The true doctrine having been explained, the Synod rejects the errors of those who teach: That God in the regeneration of man does not use such powers of his omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed man often does so resist, that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not. For this is nothing less than a denial of all the efficiency of God's grace in our conversion, and the subjecting of the working of the Almighty God to the will of man, which is contrary to the Apostles, who teach: "That God fulfills every desire of goodness and every work of faith with power" (II Thess. 1:11). And: "That his divine power hath given unto us all things that pertain to life and godliness" (II Pet. 1:3).
r. III, IV, Rejection of Errors, 9.
The true doctrine having been explained, the Synod rejects the errors of those who teach: That grace and free will are partial causes, which together work the beginning of conversion, and, that grace, in order of working, does not precede the working of the will; that is, God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this. For the ancient church has long ago condemned this doctrine of the Pelagians according to the words of the Apostle: "So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy" (Rom. 9:16). Likewise: "For who maketh thee to differ? and what hast thou that thou didst not receive?" (I Cor. 4:7) And: "For it is God who worketh in you both to will and to work, for his good pleasure" (Phil. 2:13).
4. The Westminster Confession of Faith
a. Chapter III. Of God's Eternal Decree.
Article 6. As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed in Christ, are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved, but the elect only.
Jn. 17:9; Rom. 8:28ff.; Jn 6:64, 65; 10:26; 8:47; I Jn. 2:19.
b. Chapter VIII. Of Christ the Mediator.
Article 8. To all those for whom Christ hath purchased redemption, He doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by His Spirit to believe and obey, and governing their hearts by His Word and Spirit; overcoming all their enemies by His almighty power and wisdom, in such manner, and ways, as are most consonant to His wonderful and unsearchable dispensation.
Jn. 6:37, 39;10:15, 16; I Jn. 2:1, 2; Rom. 8:34; Jn. 15:13, 15; Eph. 1:7-9; Jn. 17:6; 14:16; Heb. 12:2; II Cor. 4:13; Rom. 8:9, 14; 15:18, 19; Jn. 17:17.
c. Chapter IX. Of Free Will.
Article 3. Man, by his fall into a state of sin, hath wholly lost all ability of will to spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength, to convert himself or to prepare himself thereunto.
Rom. 5:6; 8:7; Jn. 15:5; Rom. 3:10, 12; Eph. 2:1, 5; Col. 2:13; Jn. 6:44, 65; Eph. 2:2-5; I Cor. 2:14; Tit. 3:3-5.
Article 4. When God converts a sinner, and translates him into the state of grace, He frees him from his natural bondage under sin; and by his grace alone, enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly, nor only will that which is good, but doth also will that which is evil.
Col. 1:13; Jn. 8:34, 36; Phil. 2:13; Rom. 6:18, 22; Gal. 5:17; Rom. 7:15, 18-20, 23.
Article 5. The will of man is made perfectly and immutably free to do good alone in the state of glory only.
Eph. 4:13; Heb. 12:23; I Jn. 3:2; Jude 24.
5. The Westminster Larger Catechism
Question and Answer 59.
Who are made partakers of redemption through Christ?
Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.
Eph. 1:13, 14; Jn. 6:37, 39; 10:15, 16; Eph. 2:8; II Cor. 4:13.
|
|
Appendix I
Table of Contents of Appendix I
- The Sovereignty of God
- Total Depravity
- Unconditional Election
- Limited Atonement
- Irresistable Grace
- Preservance of the Saints
|
|
|
