A Summary of Christian Doctrine
Part V: The Doctrine of the Application of the Work of Redemption
伍、論救贖工作應用的教義
一、聖靈的普遍運行：普遍的恩典
在研究基督所成就之救贖工作之後，很自然地跟著論到聖靈的特殊運行，如何使這救贖的功能達到罪人的生命之中，在這討論之前，我們要先談談聖靈的普遍運行，這是神普遍的恩典。
1. 普遍恩典的性質
當我們提到普遍的恩典，我們會想到：①聖靈的普遍運行，雖沒有更新人心，卻對人發出道德性的影響力，使罪惡被限制，維持社會生活秩序，促進社會的公義，或②神按需要無區別地賜給全人類的普遍恩典。我們要與亞米尼亞派有所區別，我們認為普遍恩典不能使罪人作出任何屬靈的善事，也不能使之信從神或悔改，人可以抗拒這恩典，這恩典充其量只能影響社會性、道德性和宗教性生命的外表。基督的死為的是拯救被揀選的，但全人類，包括那些頑梗的和邪惡的，都會因基督的死而得著好處，普遍恩典可以說是其督救贖工作間接的結果。
2. 普遍恩典的施與方式
這裏提出幾個方式：①最重要的是神普遍啟示的亮光，沒有這一點，其他的方式就不可能存在和沒有效用，這啟示光照每一個人，並引導人的良心。②世上的政府：根據我們的信條（the Belgic Confession and the Heidelberg Catechism），這些政府是要抑制邪惡的勢力，並促進良好的秩序和言行。③與神的律法相符的輿論：人對輿論的判斷是很敏感的，因此這對人的品格有很大的影響。④屬天的懲罰和賞賜也提高世上的道德、善行：人的罪行會被懲罰，而人也因得賞賜而努力行善。
3. 普遍恩典的效用
普遍恩典有下列幾個效用：①人類死刑的執行被寬限。神沒有立即完全執行罪人的死刑，現在不會執行，却給人悔改的機會（羅二4；彼後三9），在個人或生命中的罪被限制。藉罪而進入人類生命中的敗壞被阻礙，不讓它完全地破壞（創廿6，卅一7；伯一12，二6）。人對於真、善、美仍有感覺，會稍微欣賞，並顯出對真理、道德和某種宗教形上的渴求（羅二14、15；徒十七22）。④人而可作屬世的善事和行公義。這些工作外表上與律法相符，却没有屬靈的價值（王下十29、30，十二2，十四3；路六33）。⑤全人類都從神領受了無數人不配受的福分（詩一四五9、15、16；太五44、45；路六35、36；徒十四16、17；提前四10）。
經文背誦
(1) 聖靈普遍的在人身上的工作
創六3——「耶和華說：人既屬乎血氣，我的靈就不永遠住在他裏面。」
賽六十三10——「他們竟悖逆，使主的聖靈擔憂，祂就轉作他們的仇敵，親自攻擊他們。」
羅一28——「他們既然故意不認識上帝，上帝就任憑他們存著敗壞的心，去作那些不正當的事。」
(2) 對罪的牽制
創廿6——「神在夢中對他說，我知道你作這事是心中正直，我也攔阻了你，免得你得罪我。」
創卅一7——「你們的父親欺哄我，十次改了我的工價，然而神不容他害我。」
詩一〇五14——「他不容甚麼人欺負他們，為他們的緣故責備君王。」
(3) 未重生者的善行
王下十30——「耶和華對耶戶說：「因你辦好我眼中看為正的事，照我的心意待亞哈家，你的子孫必接續你坐以色列的國位，直到四代。』」
路六33——「如果只善待那些善待你們的人，那有甚麼好處呢？罪人也會這樣行。」
羅二14、15——「沒有律法的外族人，如果按本性行律法上的事，他們雖然沒有律法，自己就是自己的律法，這就表明律法的作用是刻在他們的心裏。」
(4) 神普施世人的福
詩一四五9——「耶和華善待萬民，祂的慈悲，覆庇祂一切所造的。」
太五44、45——「可是我告訴你們，當愛你們的仇敵，為迫害你們的祈禱，好叫你们成為你們天父的兒子，因為祂使太陽照歹人，也照好人，降雨給義人，也給不義的人。」
提前四10——「我們也是為這緣故勞苦努力，因為我們的盼望在於永活的上帝。祂是萬人的救主，更是信徒的救主。」
討論問題
(1) 改革宗教會對於普遍恩典所強調的三點是甚麼？
(2) 太廿一26、46；可十四2怎樣指出輿論的影響力？
(3) 羅一24、26、28；來六4-6如何證明普遍恩典？
複習問題
(1) 普遍恩典是甚麼？
(2) 改革宗的意見如何有別於亞米尼亞派的意見？
(3) 普遍恩典有沒有屬靈和拯救的效果？
(4) 這恩典與基督的救贖工作有沒有關係？
(5) 普遍恩典的施行是透過甚麼？
(6) 普遍恩典的效果是甚麼？
二、呼召與重生
1. 呼召
呼召的定義可以說是：神籲請罪人領受在基督耶穌裏賜予的救恩的一種恩惠的行動，呼召可以是外在或內在的。
a. 外在的呼召
聖經中有幾處的記載：太廿八19，廿二14；路十四16-24；徒十三46；帖後一8；約壹五10。這是神向罪人賜予在基督裏的救恩，加上懇切的勸勉他們憑信接受基督，以致罪得赦免享有永生。從這定義中，顯示這呼召包括了三個特點：①福音的事實和意念的展示，向罪人籲請悔改並相信耶穌基督，赦罪和救恩的應許。應許往往是有條件的，只有真實的信心和悔改才可使應許實現。外在的呼召是普世性的，意指它臨到所有聽聞福音的人，它並不限於某時代、民族或某階層的人，它臨到邪惡的人，也臨到蒙揀選的人（賽四十五22，五十五1；結三19；二；太廿二2-8、14；啟廿二17）。這神而來的呼召是實在的，神按著祂的信實呼召罪人，懇切的盼望他們接受籲請，並且祂誠摯的應許凡悔改相信的都有永生（民廿三19；詩八十一13-16；箴一24；賽一18-20；結十八23、32，卅三11；太三37；提後二13）。在這呼召中，神保持對罪人的要求，假若人不接受這呼召，輕忽神的要求，這便加重了他的罪。這呼召，也是神從各處召聚煉選的人的方法（羅十14-17），這是罪人的福分，却也可成為他們的咒詛（賽一18-20；結三18、19；摩11；太十一20-24，廿三37）。最後，這呼召使在判決罪人時顯為公正，假若他們忽視救恩，他們的罪就更顯露無遺了（約五39、40；羅三5、6、19）。
b. 內在的呼召
當我們分辨神的呼召的兩方面時，這內在的方面是很重要的，這內在的呼召其實是外在的呼召藉著聖靈的運行而變成有效能的，它通常是透過神的話臨到罪人，藉著聖靈的運行而產生拯救的功能（林前23、24）。它與外在的呼召的分別，在於它是有功能的呼召，可以引致得救（徒十三48；林前一23、24）。再者，神不會后悔，這呼召，不會改變，也不會取銷（羅十一29）。蒙召的人一定得救，聖靈透過神話語的傳講感動人，使人聽見神的聲音，這呼召臨到被聖靈光照的知學重，以致人有所認知，並且這呼召是有目標的：呼召人與基督連合（林前一9）；承受福氣（彼前三9）；得自由（加五13）；和睦（林前七15）；聖潔（帖前四7）；朝向一個盼望（弗四4）；得著永生（提前六12）；進入神的國和榮耀（帖前二12）。
2. 重生
屬天的呼召與重生有極密切的關係，下列是有關重生的幾點討論。
a. 重生的本質
「重生」一詞的意義常因用法不同而有差異，在信經中此詞的意義較廣，甚至包括悔改之意，在這裏只是討論其狹義。按其狹義解釋，乃指神將新生命之律置放於人心中，並使其靈魂成聖之行動。若把返子的意義稍加擴大，則可加上新生或新土表現之意，這是人的生命和靈魂基本的改變，所以影響全人（林前二14；林後四9；腓二13；彼前一8），這是即時的改變，而非有如成聖一樣逐漸形成，藉此我們出死入生（約壹三14），這是神奧秘和不可思議的工作，人永不能直接的看見，却可由其結果得知。
b. 重生的創造主
神是重生的創造主，聖經中記載是聖靈的工作（約一13；徒十六14:約三5、8），為了辯正亞米尼亞派的說法，我們必須堅持這全是神的靈的工作，絕沒有半點人的作為，重生並非有若悔改是神人合作的結果，再者，重生按其狹義解說，乃是新生命的賜予，是聖靈直接和即時的工作，這是一項創造的工作，因此，福音也不能作重生的工具，也許有人認為雅一18和彼前一23會指出，神話語的傳講被視作重生的工具，但這兩段經文所謂的重生是指包括新生的廣義說法，按此意義，則重生無疑是由於神話語的傳講而產生。
c. 重生的必須及其在救恩次序中的位置
聖經中無可置疑的指出重生是絕對必須的，並且使用至清楚的詞彙來形容（約三3、5、7；林前二14；加六15），這是由於我們按本性是死在過犯罪惡之中，我們若要蒙神喜悅並與神相交，必須先蒙神賜予新的屬靈生命。這二者孰先孰後是常引起爭論的，呼召在先抑重生在先，這問題的答案對成人來說，外在的呼召常是先於狹義的重生，或與重生同時的。重生，即新生命的賜予是先於內在的呼召，而內在的呼召又先於廣義的重生，或說新生，我們可從徒十六14記載呂底亞的悔改一事看見救恩次序中的大部份，「有一位敬畏上帝的婦女，名叫呂底亞，是推雅推拉城賣紫色布的商人，她一直在聽（外在的呼召），主開啟她的心（狹義的重生），使她留心聽保羅所講的（內在的呼召）。」
經文背誦
(1) 外在的呼召
可十六15、16——「他又對他們說：『你們到全世界去，向所有的人傳福音。信而受洗的必定得救，不信的必被定罪。」
太廿二14——「因為被召的人多，選上的人少。」
徒十三46——「保羅和巴拿巴却放膽說：『上帝的道，先講給你們聽，是應該的。但因尔們棄絕這道，斷定自己不配得永生，所以我們現在就轉向外族人去了。」(2) 向墮落的人呼召
箴一24-26——「我呼喚，你們不肯聽從，我伸手，無人理會，反輕棄我一切的動戒，不肯受我的責備。你們遭災難，我就發笑，驚恐臨到你們，我必嗤笑。」
彼前三19、20上——「藉這靈也會去向那些在監管中的靈宣講，他們就是挪亞建造方舟的日子，上帝容忍等待的時候，那些不順從的人。」
另外請參考耶穌的比喻：太廿二18、14；路十四16-24。
(3) 這呼召的重要
箴一24-26——見上述。
結十八23、32——「主耶和華說：惡人死亡，豈是我喜悦的麼？不是喜悦他回頭離開所行的道存活麼？」「主耶和華說：我不喜悦那死人之死，所以你們當回頭而存活。」
太廿三37——「耶路撒冷，耶路撒冷啊，你殺害先知，又用石頭把奉派到你們那裏的人打死。我多次想招緊你的兒女，好像母羯招聚小募到翅膀底下，只是你們不願意。」
(4) 重生的必須
耶十三23——「古實人豈能改變皮膚呢？豹豈能改變斑點呢？若能，你們這習慣行惡的，便能行善了。」
約三3、7——「耶穌回答：「我實實在在告訴你，人若不重生，就不能見上帝的國。』………你不要因為我對你說「你們必須重生』而感到希奇。」
(5) 重生與道
雅一18——「他憑著自己的旨意，藉著真理的道生了我們，使我們作所造的萬物中初熟的果子。」
彼前一23——「你們得了重生，並不是由於能壞的種子，却是由於不能朽壞的，就是藉著上帝永活長存的道。」
討論問題
(1) 呼召是一种全體或其中一位的工作？林前一9；帖前二12；太十一28；路五32；太十20；徒五31、32。
(2) 「重生」一詞是否會用於聖經？多三5。聖經中還用甚麼的詞句來表達這意義？約三3、5、7、8；林後五17:弗二5；西二13；雅—18；彼前一3。
(3) 多三5是否可證明我們是藉著洗禮而重生？若是不然，則我們應如何解釋之？
複習問題
(1) 呼召的意思是甚麼？
(2) 外在的和內在的呼召有何分別？
(3) 外在的呼召包括甚麼要素？
(4) 它的所謂普世性怎麼解釋？
(5) 它有甚麼目的？
(6) 內在的呼召與外在的呼召有何關連？
(7) 我們是否可感覺到它？
(8) 它的結果是甚麼？
(9) 「重生」一辭有甚麼不同的意思？
(10) 它的狹義是甚麼？
(11) 重生中產生的改變的本質是甚麼？
(12) 重生是神獨自的工作或是神與人合作的？
(13) 道是否用作重生的工具？
(14) 重生是否絕對必須？有何證明。
(15) 呼召與重生的次序如何？
三、回轉：悔改和信心
重生造成的改變在人的意識中開始顯露。
1. 回轉概說
聖經中回轉一辭出現時不常是同一的意義，在這裏，我們要給它一個定義：這是神的一個行動，神使已經重生的人在意識中藉信心和悔改轉向祂。這定義已指出神是回轉的始創者，聖經中有很清楚的教導（徒十一18；提後二25），經歷重生的新生命，並非由於感知改變而產生，而是由於聖靈的運行（約44；腓二13）。在重生中，只有神的工作，人是被動的，而在回轉中，人被呼召與神合作（賽五十五7；耶十八11；徒二38，十七30）。雖然如此，人仍是靠著神所賜的力量而作，回轉像重生一樣，也是即時的改變，而不是一個過程，它與重生的分別，是它乃感知的改變而非人的其他部份。對所有的人來說，回轉是必須的（結卅三11；太十八3），但並不一定在每一個人的生命中都會出現特出的關頭，聖經中會描述一些回轉的情況，如：乃縵（王下五15），瑪拿西（代下卅三12、13），撒該（路十九8、9），太監（徒八30），哥尼流（徒十44），保羅（徒九5），呂底亞（徒十六14）等等。此外，聖經中也提及全國的回轉，如：拿三10，暫時的回轉，但內心却沒有改變（太十三20、21；提前一19、20；提後四10；來六4-6），重覆的回轉（路廿二32；二5、16、21、22，三3、19）。這裏所指的重複回轉，並非指回轉的狹義，按定義這是無可能重複的，這乃是指新生命經過軟弱後的復興表現，回轉包含兩個要素：悔改和信心，一是消極的，一是積極的，下文將分別加以討論。
2. 悔改：回轉的消極面
悔改是關涉過去的事，可作這樣的定義：罪人的感知產生改變以致轉離罪惡。它包括了三方面：a. 理智方面一認識過去的生命是罪惡的生命，充滿本身犯的罪、玷污和無能；b. 情緒方面一在聖潔公義的神面前，為罪感到憂傷；c. 意志方面一所追求的目的改變了，內心轉離罪惡，改而尋求寬恕及潔淨（羅三20；林後七9、10；羅二4）。這基本上是神的律在人裏面的工作，羅馬天主教會對悔改存有一個外在的概念，根據他們的意見，悔改是為了本身的罪過，而不是為了原罪而傷，這憂傷可能只是為了懼怕那永遠的審判；並且要向神甫告解，那神甫可以赦罪，而評定悔改的真誠，是根據一些外在贖罪的行為，如：禁食、懲罰、朝聖等等。但是，聖經看悔改完全是內在的行動，為罪真誠的憂傷，却並不與悔改後之生命改變混為一談。
3. 信心——回轉的積極面
信心與悔改的不同處，乃是它是向前望的。
a. 信心的類別
聖經中提及信心時常有不同的意思，有時指一種歷史性的信心，理智上接納聖經的真理，却没有在道德或靈性上有任何反應，這種信心對真理並不認真，也顯出對真理並不是真心關注，請參徒廿六27、；雅二19。另外一種是暫時的信心，這是由於良心和情感受到刺激而接受了宗教真理，而不是基於重生的心，這稱為暫時的信心（太十三20、21），因為它並沒有長存的特質，在試煉和逼迫的日子不能維持信心，請參來六4-6，提前—19、20，約壹二19。還有，聖經也提及神蹟性的信心，這是指某人確信將有神蹟甚差压或由於他而發生（太八11-13，十七20；可十六17、18；約十-22、40；徒十四9），這信心有時與得救的信心相提並論；最後，聖經不但提出，更強調得救的信心的必須，這信心是在重生之人的心中，也是基於重生的生命，這信心是神在人重生時置於人的心中，然後逐漸發展成有行動的信心，我們可以給它下一個定義：由聖靈在人心中運行而產生的確信，就是相信福音的真理，並且全心倚靠神在基督裏所賜的應許。
b. 信心的要素
真誠的得救信心有三種要素：①理智上的要素，確實承認神話語中啟示的真理，有屬靈的洞察力，並在罪人心中產生感動。這是基於神的應許而有的確實及肯定的知識，它並不需要包涵廣闊，但却要給信徒對一些福音的基本真理有足夠的認識。②情緒上的要素，在海德堡問答中並沒有把這要素分開討論，而事實上它是包括在得救信心的知識中，這知識的特點是它帶來對信心的對象的重要性一個堅強的信念，使人讚同真理，而真理抓著了人的靈魂。③意志上的要素，這是得救信心中至重要的要素，這是個人在基督裏信靠祂為救主為主，包括了靈裏的降服，向基督承認有罪及污穢，並倚靠基督，祈求赦免和屬靈的生命，最後要分析拯救信心的對象是耶穌基督在祂裏面救恩的應許（約三16、18、36，40；徒十43；羅三22；加二16）。這信心不是出於人，而是神的賞賜（林前十二8、9；加五22；弗二8），但信心却需要人去運用，聖經中會多次這樣的勉勵神的兒女（羅十9；林前二5；西一23；提前一5，六11）。
c. 信心的確據
循道宗的人認為一個人相信福音就馬上確知自己是神的兒女，但這並不表示他谁知有終極的救恩，因為他可能會在恩中里洛，但正確的看法是認為真正的信心包括了信靠神，也很自然的帶來安全感和保设，雖然在程度上會有分別，這確據在后徒的感知中並非永久存在。一個不能活出完全的信心生活的人，就不能時常感覺到他所有的屬靈的豐富，他可能被懷疑和不「確定的事所左右，因此我們要建立確據（林後十三5；來六11；彼後一10；約青三19），確據的建立可以藉著祈禱、默相神的應許，及培植一個真實的基督徒生活。
經文背誦
(1) 神是回轉的始創者
徒十一18——「眾人聽見這些話，就默然無聲，把榮耀歸給上帝，說：「這樣看來，上帝也把悔改的心賜給外族人，使他們得生命。』」
提後二25——「以溫柔勸導那些對抗的人，或許上帝給他們悔改的心，可以認識真理。」
(2) 人在回轉中的合作
賽五十五7——「惡人當離棄自己的道路，不義的人當除掉自己的意念，歸向耶和華，耶和華就必憐恤他，當歸向我們的神，因為神必廣行赦免。」
徒十七30——「過去那無知的時代，上帝不加以追究，現在，他却吩咐各處的人都要悔改。」
(3) 回轉的必須
結卅三11——「你對他們說，『主耶和華說：我指著我的永生起誓，我斷不喜悅惡人死亡，惟喜悅惡人轉離所行的道而活。以色列家阿，你們轉回、轉回報，離開惡道，何必死亡呢？』」
太十八3——「我實在告訴你們，如果你們不回轉，變成像小孩子一樣，一定不能進天國。」
(4) 歷史性的信心
徒廿六27、28——「『亞基帕王啊，你信先知麼？我知道你是信的。』，亞基帕對保羅說：『你想用這樣短短的時間就可以說服我作基督徒麼！』」
雅二19——「你信上帝只有一位，你信的不錯，就連鬼魔也信，却是戰兢。」
(5) 暫時的信心
太十三20、21——「那撒在石地上的，就是人聽了道，立刻歡歡喜喜的接受，可是他裏面沒有根，只是暫時的；一旦為道遭遇患難，受到迫害，就立刻跌倒了。」
約壹二19——「他們從我們中間離去，這就表明他們是不屬於我們的。其實他們並不屬於我們，如果真的屬於我們，就一定會留在我們中間。」
(6) 神蹟性的信心
太十七20下——「只要你們的信心像一粒，芥菜種，就是對這山說：『從這裏移到那裏」，它也必移開。沒有甚麼是你們不能作的。」
徒十四9、10——「他聽保羅講道；保羅注視他，見他有信心，可以治好，就大聲說：「你起來，兩脚站直！』他就跳起來，並且走起路來。」
(7) 基督是拯救信心的對象
約三16——「上帝愛世人，甚至把他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。」
約六40——「因為我父的旨意，是要使所有看見了子而信的人有永生，並且在末日我要使他們復活。」
(8) 建立確據的必須
來六11——「我們深願你們各人都表現同樣的熱誠，一直到底，使你們的盼望可以完全實現。」
彼後一10——「所以弟兄們，要更加努力，使你們所蒙的呼召和煉選堅定不移；你們若實行這幾樣，就決不會跌倒。」
討論問題
(1) 在太廿七3；林後七10下中所論及的是甚麼種類的悔改？
(2) 你可以提出一些聖經人物，在他們生活中的回轉並沒有甚麼特出的激變嗎？請參那一4；路一5；提後三15。
(3) 你可以提出一些在聖經中論及有關確據的重要字辭嗎？請參來三17、18；林後四16～五1；提後一12。
複習問題
(1) 聖經中提及回轉有那幾種不同的意義？
(2) 暫時的回轉與多次的回轉有何不同？
(3) 真實的回轉是甚麼？它包括甚麼要素？
(4) 悔改包括些甚麼要素？
(5) 羅馬天主教會對悔改的領會如何？
(6) 回轉與重生有何分別？
(7) 回轉的始創者是誰？人在其中有與神合作嗎？
(8) 是否回轉常需是一個激變？
(9) 聖經中論及那幾種不同的信心？
(10) 歷史性的、暫時的和神蹟性的信心的特點是甚麼？
(11) 暫時的信心與得救的信心有何分別？
(12) 信心包括了甚麼要素？需要多少的知識？
(13) 得救的信心最重要的要素是甚麼？
(14) 得救的信心的對象是誰？
(15) 基督徒是否常有救恩的確據？
(16) 他可以怎樣建立確據？
四、稱義
1. 稱義的本質和要素
稱義可作下列的定義：神基於耶穌基督完全的公義，宣稱罪人為義的合法行動。這並不是有如重生、回轉或成聖一般的更新的行動，它並不改變罪人的狀況，却改變了他們的身份。它與成聖有好幾方面的不同處，稱義是神的裁判，並非在罪人身上發生的改變，是外在的，不再定罪，是一次過而永遠有效的行動；而成聖則是發生在人身上，除去罪的污穢，是一個持續一生之久的過程。稱義包含兩個要素：a. 由於耶穌基督的公義而來的罪的赦免。這赦免包括了過去、現在及將來一切的罪，因此不需要重複（詩一〇三12，賽四十四22；羅五21，八1，32-34；來十14）。這並非表示我們無須再祈求赦免，因為罪的意識依然潛伏，使人感覺與神分隔，所以我們要時常祈求赦罪的確據，以得安慰（詩廿五7；卅二5；五十一1；太六12；雅五15；約壹一9）。b. 被承認為神的兒女，神稱人為義時，也承認信徒為祂的兒女，就是把他們置於兒女的地位，享有兒女的權柄，包括承受永恆產業的權柄（羅八17；彼前一4）。信徒這個在法律上的兒子名分和他們藉重生和成聖而有在道德上的兒子名分是有分別的，請參：約12、13；羅八15、16；加5、6。
2. 稱義的時間
「稱義」一詞可有不同的含意，有人以為稱義有四重意義：從永恆稱義、在基督的復活中的稱義、因信稱義、最後審判時的公開稱義。這四種意義的解釋就是：按理想，基督的公義在救贖計劃中早已賜給信徒，所以說從永恆稱義，但這並不是聖經中所提信徒的稱義，我們要分辨甚麼是神永恆計劃中的旨意，和甚麼是在歷史上實現的。我們提及在基督的復活中的稱義也有理由，復活可說是基督的稱義，在裏面整個身體——信徒也被稱為義，但這只是一個普遍和純粹客觀的說法，而感與罪人的個人稱義相混淆，聖經提及罪人的稱義時，通常是指罪人主觀的和個性的應用和經歷神稱人為義的恩典，最用的說法就是說我們是因信稱義，意指我們在憑信心接納基督時就被稱為義，信心可說是稱義的途徑，人憑著信心獲取了基督的公義，這是由於人在神面前被稱為義，人信基督，這信心就使人稱義（羅四5；加二16）。我們要提防羅馬天主教和亞米念派的錯謬，他們認為人稱義是由於他自己的義，或說他的信心。人的義或信心永不能使人在神面前被稱義，人被神稱義只能在耶穌基督完全的公義中獲得（羅三24，十4；林後五21；腓三9）。
3. 對稱義這教義的反論
有幾個反對這教義的論點會被提出，有人說，假若人是由於基督的功勞被稱義，那人就不是憑恩典得救，但是，稱義這教義所包括的一切，都是神的恩典，基督的恩賜，神賜公義給我們，以及他對罪人有若義人等等，從始至終都是恩典。此外，有人認為神不應稱罪人為義，但神之稱罪人為義，是由於他們在耶穌基督的公義中。還有人認為這教義使人不注重本身的道德生活，假若人並非因自己的作為被稱義，那為何要注重本身的敬虔呢？但與基督同活的關係是基於稱義，因此這是一個真實敬虔生活的最確切的保證，一個與基督同活的人絕不會道德敗壞（羅三5-8）。
經文背誦
(1) 稱義概說
羅三24——「但他們却因著上帝的恩典，藉著在基督耶穌裏的救贖，就白白的稱義。」
林後五21——「上帝使那無罪的替我們成為有罪的，使我們在祂裏面成為上帝的義。」
(2) 稱義是憑藉信心，不是因為行為
羅三28—「因為我們認定，人稱義是由於信，並不是靠行律法。」
羅四5——「可是，那不作工而只信那稱不虔敬的人為義的上帝的，他的信就算為主義了。」
加二16——「既然知道人稱義不是靠行律，法，而是因信耶穌基督，我們也就信了基督耶穌，使我們因信基督稱義，不是靠行律法；因為沒有人能靠行律法稱義。」
(3) 稱義和罪的赦免
詩三十二1、2——「得赦免其過，遮蓋其罪的，這人是有福的。凡心裏沒有詭詐，耶和華不算為有罪的，這人是有福的。」
徒十三38、39——「所以弟兄們，你們當知道，赦罪之道是由這位耶穌傳給你們的。在你們靠摩西律法不能稱義的一切事上，信靠祂的人就得稱義了。」
(4) 作神兒女，承受永生
約一12——「凡接受的，就是信祂名的人，他就賜給他們權利，成為上帝的兒女。」
加四4、5——「但到了時機成熟，上帝就差遣他的兒子，由女人所生，而且生在律法之下，要把律法之下的人救贖出來，好讓我們得著嗣子的名分。」
羅八17——「既然是兒女，便是後嗣，是上帝的後嗣，也和基督一同作後嗣。我們既然和他一同受苦，就必和他一同得榮耀。」
(5) 基於基督的公義人得稱義
羅三21、22——「現在，有律法和先知的話可以證明：上帝的義在律法之外已經顯明出來，就是上帝的義，因著信耶穌基督，毫無區別的臨到所有信的人。」
羅五18——「這樣看來，因一次的過犯，全人類都被定罪；照樣，因一次的義行，全人類都被稱義得生命了。」
討論問題
(1) 在羅五1-5中提到那幾種稱義的果子？
(2) 雅各是否教導信徒要靠行為稱義？參雅二21-25。
(3) 保羅在羅三5-88中辯證稱義的教義是為了針對甚麼反論？
複習問題
(1) 甚麼叫做「稱義」？
(2) 稱義和成聖有何區別？
(3) 稱義包含了那幾樣要素？
(4) 人的罪在稱義中蒙赦免到甚麼程度？
(5) 為甚麼信徒仍要為赦罪祈求？
(6) 人被認作神的兒女包括了甚麼？
(7) 我們是否可以說稱義是從永恆開始，以及是在基督的復活中？
(8) 信心與稱義的關係如何？
(9) 「稱義」的根據是甚麼？亞米尼亞派的觀念如何？
(10) 對這教義有甚麼反論？你可有甚麼答案嗎？
五、成聖與保守
稱義這教義的討論很自然的引向成聖的討論，同時，稱義了也應進而有成聖的生命，分別為聖事奉神。
1. 成聖的性質和特點
我們可給成聖下一個定義：成聖是聖靈恩惠的和不斷的運行，使罪人潔淨，更新他的本性，重新有神的形像，並使他能實踐善工。它與稱義不同之處，是由於它是在人內在的生命中發生，不是一個法律行動，而是一個再造的行動，通常是一個頗長的過程，在今生永不會到達完全的地步。這完全是神超然的工作，信徒也可以藉著神賜的力量與神合作（林後七1；西三5-14；彼前22）。成聖不只是使重生的生命活出來，更是加强、增長和建立這新生命，它包括兩部份：逐漸除去人本性中的玷污和敗壞（羅六6；加五24）；並逐漸建立新生命，分別為聖歸向神（羅六4、5；西二12，三1、2；加二19）。由於它在人的心中發生，自然影響整個生命（羅六12；林前六15、20；帖前五23），人內在的改變很自然形之於外，在成聖的過程中，人必須合作，聽從聖經中對邪惡和試探的警告（羅十二9、16、17；林前六9-10；加五16-23），並聽從對聖潔生活的勸勉（彌六8；約十五4-7；羅八12、13，十二1、2；加六7、8、15）。
2. 成聖在今生不完全的特點
雖然成聖影響人整個生命，但信徒屬靈生命的建立在今生仍是不完全的。人有生之日仍會與罪鬥爭（王上八46；箴廿9；雅三2；約壹一8），信徒的生命就是靈與慾不斷的鬥爭，最好的信徒仍需要認罪（伯九3、20；詩卅二5，一三O3；箴廿9；賽六十四6；但九7；羅七14；約壹一9），祈求赦免（詩五十一1、2；但九16；太六12、13；雅五15），竭力進到更完全之處（羅七7-26；加五17；腓三12-14）。這真理被所謂「完全聖潔者（Perfectionists）」所否定，他們認為人在今生可以達到完全，他們指出聖經命令信徒要完全的事實（太五48；彼前一16；雅一4），也提到一些完全人（創六9；伯一8；王上十五14；腓三15），並指出從神生的就不犯罪（約壹三6、8、9，五18）。但是聖經要我們追求完全並不等於肯定有些人已經是完全的，再者，「完全」一詞也不常是完全脫離罪惡之意，挪亞、約伯和亞撒等人被稱為完全，但歷史的記載清楚證實他們並非完全沒有罪，而約翰也很清楚講出他的意思是新人不經常犯罪，或是信徒不活在罪中，他自己說：假若我們說自己無罪，我們便是自欺，真理也不在我們裏面了（約壹一8）。
3. 成聖與善工
成聖很自然的引向一個充滿善工的生命，這些可稱為成聖的果子，善工並不是完全的工作，却是由於對神的愛或對祂的信靠而產生的（太七17、18，十二33、35；來十一6），也是由於甘願順從神所啟示的旨意（申六2；撒上十五22；雅二8），並以神的榮耀為最終的目的（林前十31；西三17、23）。只有被神的靈重生的人才可以實行這樣的善工，這並不表示沒有重生的人就不能作世人認為的善事，請參看：王下十29、30，十二2，十四3；路六33；羅二14。由於普遍的恩典，世人也可以作一些善事，在外表上是符合法律的，也是值得讚揚的，但他們的善事根本上是有缺陷的，因為他們沒有愛神的心，也不是從內心遵從神的律法，更不是為要叫神得榮耀。我們要反對羅馬天主教的主張，因信徒的善工是沒有功勞的（路十七9、10；弗二8-10；多三5），雖然神應許賞賜他們（林前三14；來十—26）。我們也要反對「道德律廢棄論者（Antinomians）」，我們要主張善工的必須性（西一10；提後二21；多二14；來十24）。
4. 聖徒蒙保守
「聖徒蒙保守」的意思是信徒不斷的行動，使他們在救恩之道中蒙保守，事實上，這個保守更是神的工作，信徒也必須參與。嚴格來說，人得救的確據是由於神的保守這事實，我們可給保守下一個定義：這是聖靈在信徒心中不斷的運行，使神恩惠的工作在人的心中開始，延續，並且完成，這個教義在聖經中有很清楚的教導：約十28、29；羅十一29；腓一6；帖後三3；提後一12，四18。只有當我們相信神的保守時，我們才可以在今生有得救的確據（來三14，六11，十22；彼後一10）。在改革宗的圈子以外，這教義得不到支持，它被稱爲與聖經相反，因聖經中曾提出叛教的警告（來二1，十26），並且勸勉信徒要持守救恩之道（太廿四13；西一23；來三14），甚且記錄一些叛教的例證（提前一19、20；提後二17、18，四10）。這些警告和勸勉似乎假設了離道叛教的可能，還有那些例證似乎完全地證實這事；但是，其實這些警告與勸勉證明了神在其中工作並需要人的合作，此外，那些例證並沒有確據證明那些叛教者是真正的信徒，請參看：羅九6；約壹二19；啟三1。
經文背誦
(1) 成聖是神的工作
帖前五23——「願賜平安的上帝親自使你們完全成聖，又願你們整個人：靈、魂和身體都得蒙保守，在我們的主耶穌基督再來的時候，無可指摘。」
來二11——「因為那位使人成聖的，和那些得到成聖的，同是出於一個源頭；所以祂稱他們為弟兄也不以為恥。」
(2) 人在成聖中的合作
林後七1——「所以，親愛的，我們有了這些應許，就應該潔淨自己，除去身體和心靈上一切的污穢，存著敬畏上帝的心，達到成聖的地步。」
來十二14——「你們要竭力尋求與眾人和陸，並且要竭力追求聖潔。如果沒有聖潔，誰也不能見主。」
(3) 對付舊人
羅六6——「我們知道，我們的舊人已經與基督同釘十字架，使罪身喪失機能，使我們不再作罪的奴僕。」
加五24——「屬基督耶穌的人，是已經把肉體和邪情私慾都釘在十字架上了。」
(4) 穿上新人
弗四24——「並且穿上新人。這新人是照著上帝的形像，在公義和真實的聖潔裏創造的。」
西三10——「穿上了新人。這新人照著他的創造者的形像漸漸更新，能夠充份認識主。」
(5) 成聖在今生的不完全
羅七18——「我知道在我裏面，就是在我肉體之中，沒有良善，因為立志行善由得我，行出來卻由不得我。」
腓三12——「這並不是說我已經得著了，已經完全了，而是竭力追求，好使我可以得著基督耶穌要我得著的。」
(6) 善工的性質
撒上十五22——「撒母耳說：『耶和華喜悦燔祭和平安祭，豈如喜悦人聽從祂的話呢？聽命勝於獻祭，順從勝於公羊的脂油。』」
林前十31——「所以你們或吃或喝或作甚麼，一切都要為上帝的榮耀而行。」
來十一6——「沒有信，就不能得到上帝的喜悦；因為來到上帝面前的人，必須信上帝存在，並且信祂會賞賜那些尋求祂的人。」
(7) 聖徒蒙保守
約十28、29——「我賜給他們永生，他們永不滅亡，誰也不能把他們從我手裏奪去。那位把羊群賜給我的父比一切都大，也沒有人能把他們從我父的手裏奪去。」
提後一12——「為了這緣故，我也受這些苦，但我不以為恥，因為我知道我所信的是誰，也深信祂能保守我所交託祂的，直到那日。」
提後四18——「主必救我脫離一切邪惡的事，也必救我進入天上的國。願榮耀歸給祂，直到永永遠遠。」
討論問題
(1) 從下列的經文中你可以推論完全成聖的時間嗎？
腓三21；來十二23；啟十四5，廿一27。
(2) 根據耶卅一34；腓二13；加五24；來九14等經文，成聖影響人生命的甚麼部份？
(3) 「完全」一詞在下列經文中是甚麼意思：林前二6，三1、2；來五14；提後三16？
複習問題
(1) 成聖是甚麼意思？與稱義有何區別？
(2) 它是神的工作或是人的工作？
(3) 成聖包括哪兩部份？
(4) 在今生的不完全有何證明？
(5) 甚麼人否定這說法，他們的根據是甚麼？你如何解答？
(6) 善工按狹義來說是指甚麼？
(7) 沒有重生的人可作怎樣的善工？
(8) 善工有功勞嗎？聖經中不是說他們會受到賞賜嗎？
(9) 善工的必須性應作何解釋？
(10) 聖徒蒙保守是甚麼意思？
(11) 這教義有何證明？
Part V: The Doctrine of the Application of the Work of Redemption
Chapter XVIII: The Common Operation of the Holy Spirit: Common Grace
The study of the work of redemption wrought by Christ is naturally followed by a discussion of the application of this redemption to the hearts and lives of sinners by the special operation of thy Holy Spirit. Before taking this up a brief chapter will be devoted to the general operations of the Holy Spirit, as these are seen in common grace.
1. Nature of Common Grace. When we speak of common grace, we have in mind either (a) those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or (b) those general blessings which God imparts to all men without any distinction as He sees fit. In distinction from the Arminians we maintain that common grace does not enable the sinner to perform any spiritual good, nor to turn to God in faith and repentance. It can be resisted by man, and is always more or less resisted, and at best affects only the externals of social, civil, moral, and religious life. While Christ died for the purpose of saving only the elect, nevertheless the whole human race, including the impenitent and the reprobate, derive great benefits from His death. The blessings of common grace may be regarded as indirect results of the atoning work of Christ.
2. Means of Common Grace. Several means may be distinguished: (a) The most important of these is the light of God’s general revelation. Without this all other means would be impossible and ineffective. It lightens every man, and serves to guide the conscience of the natural man. (b) Human governments also serve this purpose. According to our Confession they are instituted to curb evil tendencies, and to promote good order and decency. (c) Public opinion is another important means wherever it is in harmony with the law of God. It has a tremendous influence on the conduct of men who are very sensitive to the judgment of public opinion. (d) Finally, divine punishments and rewards also serve to encourage moral goodness in the world. The punishments often check the sinful deeds of men, and the rewards spur them on to do what is good and right.
3. The Effects of Common Grace. The following effects may be ascribed to the operation of common grace: (a) The execution of the sentence of death on man is deferred. God did not at once fully execute the sentence of death on the sinner, and does not do so now, but gives him time for repentance, Rom. 2:4; II Pet. 8:9. (b) Sin is restrained in the lives of individuals and nations The corruption that entered human life through sin is retarded and not yet permitted to complete its destructive work, Gen. 20:6; 31:7; Job 1:12; 2:6. (c) Man still has some sense of the true, the good, and the beautiful, appreciates this in a measure, and reveals a desire for truth, morality, and certain forms of religion, Rom. 2:14, 15; Acts 17:22. (d) The natural man is still able to perform natural good or civil righteousness, works that are outwardly in harmony with the law, though without spiritual value, II Kings 10:29, 30; 12:2; 14;3; Luke 6:33. (e) All men receive numerous undeserved blessings from God, Ps. 145:9, 15, 16; Matt. 5:44, 45; Luke 6:35, 36; Acts 14:16, 17; I Tim. 4;10.
To memorize. Passages proving:
a. A general striving of the Spirit with men:
Gen. 6:3. “And Jehovah said, My Spirit shall not strive with man for ever, for that he also is flesh.”
Isa. 68:10. “But they rebelled, and grieved His Holy Spirit: therefore He was turned to be their enemy, and Himself fought against them.”
Rom. 1:28, “And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting.”
b. Restraint of sin:
Gen. 20:6. “And God said unto him (Abimelech) in the dream, Yea, I know that in the integrity of thy heart thou hast done this, and I also withheld thee from sinning against me.”
Gen. 31:7. “And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.”
Ps. 105:14. “He suffered no man to do them wrong; yea, Ho reproved kings for their sakes.”
c. Good works on the part of unregenerate:
II Kings 10:30. “And Jehovah said unto Jehu, because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in my heart, thy sons of the fourth generation shall sit upon the throne of Israel.” Cf. vs. 31.
Luke 6:33. “And if ye do good to them that do good to you, what thank have ye? for even sinners do the same.”
Rom. 2:14, 15. “For when Gentiles that have not the law do by nature the things of the law, these not having the law, are the law unto themselves; in that they show the work of the law written in their hearts.”
d. Unmerited blessings on all men:
Ps. 145:9. “Jehovah is good to all; and His tender mercies are over all His works.”
Matt. 5:44, 45. “But I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father who is in heaven: for He maketh His sun to rise on the evil and the good, and sendeth rain on the just and the unjust.”
I Tim. 4:10. “For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, especially of them that believe.”
For Further Study:
a. Which are the three points emphasized by our Church as to common grace?
b. How do Matt. 21:26, 46; Mark 14:2 show the restraining influence of public opinion?
c. How do Rom. 1:24, 26, 28, and Heb. 6:4-6 prove common grace?
Questions for Review
1. What is common grace?
2. What is our view in distinction from the Arminian?
3. Does common grace have any spiritual and saving effect?
4. Is it in any way connected with the redemptive work of Christ?
5. By what means does common grace work?
6. What are the effects of common grace?
Part V: The Doctrine of the Application of the Work of Redemption
Chapter XIX: Calling and Regeneration
1. Calling. Calling in general may be defined as that gracious act of God whereby He invites sinners to accept the salvation that is offered in Christ Jesus.
It may be either external or internal.
a. External calling. The Bible speaks of this or refers to it in several passages, Matt. 28:19; 22:14; Luke 14:16-24; Acts 13:46; II Thess. 1:8; I John 5:10. It consists in the presentation and offering of salvation in Christ to sinners, together with an earnest exhortation to accept Christ by faith in order to obtain the forgiveness of sins and eternal life. From the definition it already appears that it contains three elements, namely, (1) A presentation of the gospel facts and ideas; (2) an invitation to repent and believe in Jesus Christ, and (3) a promise of forgiveness and salvation. The promise is always conditional; its fulfillment can be expected only in the way of true faith and repentance. The external call is universal in the sense that it comes to all men to whom the gospel is preached. It is not limited to any age or nation or class of men, and comes to the reprobate as well as to the elect, Isa. 45:22; 55:1; Ezek. 3:19; Joel 2:32; Matt. 22:2-8, 14; Rev. 22:17. Naturally this call, as coming from God, is seriously meant. He calls sinners in good faith, earnestly desires that they accept the invitation, and in all sincerity promises eternal life to those who repent and believe. Num. 23:19; Ps. 81:13-16; Prov. 1:24; Isa. 1:18-20; Ezek. 18:23, 32; 33:11; Matt. 23:37; II Tim. 2:18. In the external call God maintains His claim on the sinner. If man does not accept the call, he slights the claim of God and thus increases his guilt. It is also the appointed means by which God gathers the elect out of all the nations of the world, Rom. 10:14-17, and should be regarded as a blessing for sinners, though they may turn it into a curse, Isa. 1:18-20; Ezek. 3:18, 19; Amos 8:11; Matt. 11:20-24; 23:37. Finally, it also serves to justify God in the condemnation of sinners. If they despise the offer of salvation, their guilt stands out in the clearest light, John 5:39, 40; Rom. 3:5, 6, 19.
b. Internal calling. While we distinguish two aspects of the calling of God, this calling is really one. The internal call is really the external call made effective by the operation of the Holy Spirit. It always comes to the sinner through the Word of God, savingly applied by the operation of the Holy Spirit, I Cor. 1:23, 24. In distinction from the external call, it is a powerful calling that is effectual unto salvation, Acts 13:48; I Cor. 1:23, 24. Moreover, it is a calling without repentance, one that is not subject to change, and is never withdrawn, Rom. 11:29. The person called will surely be saved. The Spirit operates through the preaching of the Word by making its persuasions effective, so that man listens to the voice of His God. It addresses itself to the understanding enlightened by the Holy Spirit, so that man is conscious of it. And it is always directed to a certain end. It is a calling to the fellowship of Jesus Christ, I Cor. 1:9, to inherit blessing, I Pet. 8:9, to liberty, Gal. 6:18, to peace, I Cor. 7:15; to holiness, I Thess. 4:7; to one hope, Eph. 4:4, to eternal life, I Tim. 6:12, and to God’s kingdom and glory, I Thess. 2:12.
2. Regeneration. Divine calling and regeneration stand in the closest possible relation to each other. With respect to regeneration several points deserve consideration:
a. Its nature. The word ‘regeneration’ is not always used in the same sense. Our Confession uses it in a broad sense, as including even conversion. At present it has a more restricted meaning. In the most restricted sense it denotes that act of God by which the principle of the new life is implanted in man, and the governing disposition of the soul is made holy. In a slightly more comprehensive sense it designates, in addition to the preceding, the new birth or the first manifestation of the new life. It is a fundamental change in the principle of life and the governing disposition of the soul, and therefore affects the whole man, I Cor. 2:14; II Cor. 4:6; Phil. 2:13; I Pet. 1:8. It is completed in a moment of time, and is not a gradual process like sanctification. Through it we pass from death into life, I John 3:14. It is a secret and inscrutable work of God that is never directly perceived by man, but can be known only by its effects.
b. Its author. God is the author of regeneration. Scripture represents it as the work of the Holy Spirit, John 1:13; Acts 16:14; John 3:5, 8. Over against the Arminians we maintain that it is exclusively the work of the Spirit of God, and not in part the work of man. There is no co-operation of God and man in the work of regeneration, as there is in the work of conversion. Moreover, it should be said that regeneration in the most restricted sense of the word, that is, as the implanting of the new life, is a direct and immediate work of the Holy Spirit. It is a creative work in which for that very reason the word of the gospel cannot very well be used as an instrument. It may be said that Jas. 1:18 and I Pet. 1:23 prove that the word of preaching is used as an instrument in regeneration, but these passages refer to regeneration in a broader sense, as including the new birth. In that more inclusive sense regeneration is undoubtedly wrought through the instrumentality of the Word.
c. Its necessity and place in the order of salvation. Scripture leaves no doubt as to the absolute necessity of regeneration, but asserts this in the clearest terms, John 3:3, 5, 7; I Cor. 2:14; Gal. 6:15. This follows from the fact that we are by nature dead in trespasses and sin, and must be endowed with new spiritual 1ife, in order to enjoy the divine favor and communion with God. The question is often raised which of the two is first, calling or regeneration. In answer to this it may be said that in the case of adults external calling usually precedes or coincides with regeneration in the restricted sense. Regeneration, as the implanting of the new life, precedes internal calling, and internal calling precedes regeneration in the broader sense, or the new birth. We find the greater part of this order indicated in the record of the conversion of Lydia, Acts 16:14, “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us (external call): whose heart the Lord opened (regeneration in the restricted sense) to give heed to the things which were spoken by Paul (internal call).”
To memorize. Passages proving:
a. External calling:
Mark 16:15, 16. “And He said unto them, Go ye into all the world, and preach the gospel to the whole creation (“every creature,” Auth. Ver.). He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.”
Matt. 22:14. “For many are called, but few are chosen.”
Acts 13:46. “And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.”
b. Calling of the reprobate:
Prov. 1:24-26. “Because I have called, and ye have refused; I have stretched out my hand, and no man hath regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh in the day of your calamity; I will mock when your fear cometh.”
I Pet. 3:19, 20a. “In which also He (Christ) went and preached unto the spirits in prison, that aforetime were disobedient, when the longsuffering of God waited in the days of Noah.”
Confer also the parables in Matt. 22:1-8, 14; Luke 14:16-24.
c. Seriousness of this calling:
Prov. 1:24-26, cf. above under b.
Ezek. 18:23, 32. “Have I any pleasure in the death of the wicked? said the Lord Jehovah; and not rather that he should return from his way and, live?… For I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves, and live.” Cf. also 33:11.
Matt. 23:37. “0 Jerusalem, Jerusalem, .that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.”
d. The necessity of regeneration:
Jer. 13:23, “Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, that are accustomed to do evil.”
John 3:3, 7. “Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God…. Marvel not that I said unto thee, Ye must be born again.”
e. Regeneration and the Word.
Jas. 1:18. “Of His own will He brought us forth by the word of truth, that we should be a kind of first fruits of His creatures.”
I Pet. 1:23. “Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.”
For Further Study:
a. Is calling a work of one Person of the Trinity or of all three? I Cor. 1:9; I Thess. 2:12; Matt. 11:28; Luke 5:32; Matt. 10:20; Acts 5:31, 32.
b. Is the word ‘regeneration’ used in the Bible? Tit. 3:5. What other terms does it use to express this idea? John 3:3, 5, 7, 8; II Cor. 5:17; Eph. 2:5; Col. 2:13; Jas. 1:18; I Pet. 1:23.
c. Does Tit. 3:5 prove that we are regenerated by baptism? If not, how would you explain it?
Questions for Review
1. What do we mean by calling?
2. How do external and internal calling differ?
3. What elements are included in external calling?
4. In what sense is it universals?
5. What purpose does it serve?
6. How is the internal related to the external calling?
7. Are we conscious of it?
8. To what end is it directed?
9. What different meanings has the word ‘regeneration’?
10. What is it in the most restricted sense?
11. What is the nature of the change wrought in regeneration?
12. Is regeneration a work of God alone or of God and man?
13. Is the Word used as an instrument in regeneration?
14. Is regeneration absolutely necessary? Proof.
15. What is the order of calling and regeneration?
Part V: The Doctrine of the Application of the Work of Redemption
Chapter XX: Conversion: Repentance and Faith
When the change wrought in regeneration begins to manifest itself in the conscious life, we speak of conversion.
1. Conversion in General. The Bible does not always speak of conversion in the same sense. The conversion we have in mind here may be defined as that act of God whereby He causes the regenerated, in their conscious life, to turn to Him in faith and repentance. From this definition it already appears that God is the author of conversion. This is clearly taught in Scripture, Acts 11:18; II Tim. 2:25. The new life of regeneration does not of itself issue in a conscious change of life, but only through a special operation of the Holy Spirit, John 6:44; Phil. 2:13. But while in regeneration God only works and man is passive, in conversion man is called upon to co-operate, Isa. 55:7; Jer. 18:11; Acts 2:38; 17:30. But even so man can only work with the power which God imparts to him. Like regeneration conversion too consists in a momentary change, and is not a process like sanctification; but in distinction from regeneration it is a change in the conscious rather than in the unconscious life of man. While conversion is necessary in the case of all adults, Ezek. 33:11; Matt. 18:3, it need not appear in the life of each one of them as a sharply marked crisis. The Bible mentions instances of conversion, such as Naaman, II Kings 5:15; Manasseh, II Chron. 33:12, 13; Zacchmus, Luke 19:8, 9; the eunuch, Acts 8:80 ff.; Cornelius, Acts 10:44 ff.; Paul, Acts 9:5 ff.; Lydia, Acts 16:14, and so on. Besides this it also speaks of a national conversion, as in Jonah 3:10, a temporary conversion, which includes no change of heart, Matt. 13:20, 21; I Tim. 1:19. 20; II Tim. 4:10; Heb. 6:4-6, and a repeated conversion, Luke 22:32; Rev. 2:5, 16, 21, 22; 3:8, 19. This is not a repetition of conversion in the strict sense of the word, which does not admit of repetition, but a revived activity of the new life after it has suffered eclipse. Conversion comprises two elements, the one negative and the other positive, namely repentance and faith, which call for separate discussion.
2. Repentance, the Negative Element of Conversion. Repentance looks to the past, and may be defined as that change wrought in the conscious life of the sinner by which he turns away from sin. It includes three elements, namely, (a) an intellectual element, in which the past life is viewed as a life of sin, involving personal guilt, defilement, and helplessness; (b) an emotional element, a sense of sorrow for sin as committed against a holy and just God; and (c) an element of the will, consisting in a change of purpose, an inward turning from sin and a disposition to seek pardon and cleansing. Rom. 3:20; II Cor. 7:9, 10; Rom. 2:4. It is wrought in man primarily by the law of God. Roman Catholics have an external conception of repentance. According to them it comprises a sorrow, not for inborn sin, but for personal transgressions, which may merely result from the fear of eternal punishment; a confession made to the priest, who can forgive sin; and a measure of satisfaction by external deeds of penance, such as fastings, scourgings, pilgrimages, and so on. The Bible, on the other hand, views repentance wholly as an inward act, an act of real sorrow on account of sin, and does not confuse this with the change of life in which it results.
3. Faith, the Positive Element of Conversion. In distinction from repentance, faith has a forward look.
a. Different kinds of faith. The Bible does not always speak of faith in the same sense. It refers to a historical faith, consisting in an intellectual acceptance of the truth of Scripture without any real moral or spiritual response. Such a faith does not take the truth seriously and shows no real interest in it. Acts 26:27, 28; Jas. 2:19. It also speaks of a temporal faith, which embraces the truths of religion with some promptings of conscience and a stirring of the affections, but is not rooted in a regenerated heart. It is called temporal faith, Matt. 13:20, 21, because it has no abiding character and fails to maintain itself in days of trial and persecution. Cf. also Heb. 6:4-6; 1 Tim. 1:19, 20; I John 2:19. Moreover, it makes mention of a miraculous faith, that is a person’s conviction that a miracle will be performed by him or in his behalf. Matt. 8:11-13; 17:20; Mark 16:17, 18; John 11:22, 40; Acts 14:9. This faith may or may not be accompanied with saving faith. Finally, it not only names, but stresses the necessity of, saving faith. This has its seat in the heart and is rooted in the regenerated life. Its seed is implanted in regeneration and gradually blossoms into an active faith. It may be defined as a positive conation, wrought in the heart by the Holy Spirit, as to the truth of the gospel, and a hearty reliance on the promises of God in Christ.
b. The elements of faith. We distinguish three elements in true saving faith. (1) An intellectual element. There is a positive recognition of the truth revealed in the Word of God, a spiritual insight which finds response in the heart of the sinner. It is an absolutely certain knowledge, based on the promises of God. While it need not be comprehensive, it should be sufficient to give the believer some idea of the fundamental truths of the gospel. (2) An emotional element (assent). This is not mentioned separately by the Heidelberg Catechism, because it is virtually included in the knowledge of saving faith. It is characteristic of this knowledge that it carries with it a strong conviction of the importance of its object, and this is assent. The truth grips the soul. (3) An element of the will (trust). This is the crowning element of saving faith. It is a personal trust in Christ as Saviour and Lord, which includes a surrender of the soul as guilty and defiled to Christ, and a reliance on Him as the source of pardon and spiritual life. In the last analysis the object of saving faith is Jesus Christ and the promise of salvation in Him. John 3:16, 18, 36; 6:40; Acts 10:43; Rom. 3:22; Gal. 2:16. This faith is not of human origin, but is a gift of God, I Cor. 12:8, 9; Gal. 5:22; Eph. 2:8. But its exercise is a human activity, to which the children of God are repeatedly exhorted, Rom. 10:9; I Cor. 2:5; Col. 1:23; I Tim. 1:5; 6:11.
c. The assurance of faith. Methodists maintain that he who believes is at once sure that he is a child of God, but that this does not mean that he is also certain of ultimate salvation, since he may fall from grace. The correct view is that true faith including, as it does, trust in God, naturally carries with it a sense of safety and security, though this may vary in degree. This assurance is not the permanent conscious possession of the believer, He does not ever live the full-orbed life of faith, and as a result is not always conscious of his spiritual riches. He may be swayed by doubts and uncertainties, and is therefore urged to cultivate assurance, II Cor. 13:5; Heb. 6:11; II Pet. 1:10; I John 3:19. It can be cultivated by prayer, by meditating on the promises of God, and by the development of a truly Christian life.
To memorize. Passages showing:
a. That God is the author of conversion:
Acts 11:18. “And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.”
II Tim. 2:25. “In meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth.”
b. That man co-operates in conversion:
Isa. 55:7. “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and He will have mercy upon him; and to our God, and He will abundantly pardon.”
Acts 17:30. “The times of ignorance therefore God overlooked; but now He commandeth men that they should all everywhere repent.”
c. The necessity of conversion:
Ezek. 33:11. “Say unto them, As I live, saith the Lord Jehovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, 0 house of Israel?”
Matt. 18:3. “Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven.”
d. Historical faith:
Acts 26:27, 28. “King Agrippa, believest thou the prophets? I know that thou believest. And Agrippa said unto Paul, With but little persuasion thou wouldest fain make me a Christian.”
Jas. 2:19. “Thou believest that God is one; thou doest well; the demons also believe, and shudder.”
e. temporal faith:
Matt. 13:20, 21. “And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth.”
I John 2:19. “They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they all are not of us.”
f. Miraculous faith:
Matt. 17:20b. “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place: and it shall remove; and nothing shall be impossible unto you.”
Acts 14:9, 10. “The same heard Paul speaking: who fastening his eyes upon him, and seeing that he had faith to be made whole, said with a loud voice, Stand upright on thy feet. And he leaped up and walked.”
g. Christ as the object of easing faith:
John 3:16. “For God so loved the world, that He gave His only begotten Son, that whosoever believeth on him should not perish, but have eternal life.”
John 6:40. “For this is the will of my Father, that every one that beholdeth the Son, and believeth on Him, should have eternal life; and I will raise him up at the last day.”
h. The necessity of cultivating assurance:
Heb. 6:11. “And we desire that each one of you may show the same diligence unto the fullness of hope even to the end.”
II Pet. 1:10. “Wherefore, brethren, give the more diligence to make your calling and election sure.”
For Further Study:
a. What kind of repentance is mentioned in Matt. 27:3; II Cor. 7:10b.
b. Can you name biblical persons in whose lives conversion in the sense of an outstanding crisis could hardly be expected? Cf. Jer. 1:4; Luke 1:5; II Tim. 3:16.
c. Can you name some of the great words of assurance found in the Bible? Cf. Heb. 3:17, 18; II Cor. 4:16 — 5:1; II Tim. 1:12.
Questions for Review
1. In how many different senses does the Bible speak of conversion?
2. How do temporary and repeated conversion differ?
8. What is true conversions? What elements does it include?
4. What elements are included in repentance?
5. How do the Roman Catholics conceive of repentance?
6. How does conversion differ from regeneration?
7. Who is the author of conversion? Does man co-operate in it?
8. Is conversion as a sharp crisis always necessary?
9. Of how many different kinds of faith does the Bible speak?
10. What is characteristic of historical, temporal, and miraculous faith?
11. How does temporal faith differ from saving faith?
12. What elements are included in faith? How much knowledge is needed?
13. What is the crowning element of saving faith?
14. Who is the object of saving faith?
15. Does the Christian always have the assurance of salvation?
16. How can he cultivate this assurance?
Part V: The Doctrine of the Application of the Work of Redemption
Chapter XXI: Justification
1. The Nature and Elements of Justification, Justification may be defined as that legal act of God by which He declares the sinner righteous on the basis of the perfect righteousness of Jesus Christ. It is not an act or process of renewal, such as regeneration, conversion, or sanctification, and does not affect the condition but the-state of the sinner. It differs from sanctification in several particulars. Justification takes place outside of the sinner in the tribunal of God, removes the guilt of sin, and is an act which is complete at once and for all time; while sanctification takes place in man, removes the pollution of sin, and is a continuous and lifelong process. We distinguish two elements in justification, namely: (a) The forgiveness of sins on the basis of the righteousness of Jesus Christ. The pardon granted applies to all sins, past, present, and future, and therefore does not admit of repetition, Ps. 103: 12; Isa. 44:22; Rom. 5:21; 8:1, 32-34; Heb. 10:14. This does not mean that we need no more pray for forgiveness, for the consciousness of guilt remains, creates a feeling of separation, and makes it necessary to seek repeatedly the comforting assurance of forgiveness, Ps. 25:7; 32:5; 51:1; Matt. 6:12; Jas. 5:15; I John 1:9. (b) The adoption as children of God. In justification God adopts believers as His children, that is, places them in the position of children and gives them all the rights of children, including the right to an eternal inheritance, Rom. 8:17; I Pet. 1:4. This legal sonship of believers should be distinguished from their moral sonship through regeneration and sanctification. Both are indicated in the following passages: John 1:12, 13; Rom. 8:15, 16; Gal. 4:5, 6.
2. The Time of Justification. The word ‘justification’ is not always used in the same sense. Some even speak of a fourfold justification: a justification from eternity, a justification in the resurrection of Christ, a justification by faith, and a public justification in the final judgment. In explanation of this it may be said that in an ideal sense the righteousness of Christ is already accounted to believers in the counsel of redemption, and therefore from eternity, but this is not what the Bible means when it speaks of the justification of the sinner. We must distinguish between what was decreed in the eternal counsel of God and what is realized in the course of history. Again, there is some reason for speaking of a justification in the resurrection of Christ. In a sense it may be said that the resurrection was the justification of Christ, and that in Him the whole body of believers was justified. But this was a general and purely objective transaction, which should not be confused with the personal justification of the sinner. When the Bible speaks of the justification of the sinner, it usually refers to the subjective and personal application and appropriation of the justifying grace of God. The usual representation is that we are justified by faith. This implies that it takes place at the time when we accept Christ by faith. Faith is called the instrument or the appropriating organ of justification. By faith man appropriates, that is, takes unto himself, the righteousness of Christ, on the basis of which he is justified before God. Faith justifies in so far as it takes possession of Christ. Rom. 4:5; Gal. 2:16. We should guard against the error of the Roman Catholics and the Arminians, that man is justified on the basis of his own inherent righteousness, or of his faith. Man’s own righteousness or faith can never be the ground of his justification. This can be found only in the perfect righteousness of Jesus Christ, Rom. 3:24; 10:4; II Cor. 5:21; Phil. 3:9.
3. Objections to the Doctrine of Justification. Various objections are raised to this doctrine. It is said that, if man is justified on the basis of the merits of Christ, he is not saved by grace. But justification, with all that it includes, is a gracious work of God. The gift of Christ, God’s reckoning of His righteousness to us, and His dealing with sinners as righteous,– it is all grace from start to finish. Again, it is said to be unworthy of God to declare sinners righteous. But God does not declare that they are righteous in themselves, but that they are clothed with the righteousness of Jesus Christ. And, finally, it is said that this doctrine is apt to make people indifferent as to their moral life. If they are justified apart from any consideration of works, why should they care for personal piety? But justification lays the foundation for a living relationship with Christ, and this is the surest guarantee for a truly godly life. The man who is really in living union with Christ cannot be morally indifferent. Rom. 3:5-8.
To memorize. Passages speaking of:
a. Justification in general:
Rom. 3:24. “Being justified freely by His grace through the redemption that is in Christ Jesus.”
II Cor. 5:21. “Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him.”
b. Justification by faith, not by works:
Rom. 3:28. “We reckon therefore that a man is justified by faith apart from the works of the law.”
Rom. 4:5. “But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is reckoned for righteousness.”
Gal. 2:16. “Yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified.”
c. Justification and the forgiveness of sins:
Ps. 32:1, 2. “Blessed is the man whose transgression is forgiven, whose sin is covered. Blessed is the man to whom Jehovah imputeth not iniquity, and in whose spirit there is no guile.”
Acts 13:38, 39. “Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins; and by Him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.”
d. Adoption of children, heirs of eternal life:
John 1:12. “But as many as received Him, to them gave He the right to become children of God, even to them that believe on His name.”
Gal. 4:4, 5. “But when the fulness of the time came, God sent forth His Son, born of a woman, born under the law, that He might redeem them that were under the law, that we might receive the adoption of sons.”
Rom. 8:17. “And if children, their heirs; heirs of God, and joint heirs with Christ, if so be that we suffer with Him, that we may be also glorified with Him.”
e. Justification based on the righteousness of Christ:
Rom. 3:21, 22. “But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe.”
Rom. 5:18. “So then as through one trespass the judgment came unto all men to condemnation; even so though one act of righteousness the free gift came unto all men to justification of life.”
For Further Study:
a. What fruits of justification are mentioned in Rom. 5:1-5?
b. Does not James teach that man is justified by works? Jas. 2:21-25.
c. With what objection to the doctrine of justification does Paul deal in Rom. 3:5-8?
Questions for Review
1. What is justification?
2. How does it differ from sanctification?
3. What elements does it comprise?
4. In how far are sins forgiven in justification?
5. Why must believers still pray for forgiveness?
6. What is included in the adoption of children?
7. Can we speak of justification from eternity and in the resurrection of Christ?
8. How is faith related to justification?
9. What is the ground of justification? What is the Arminian view?
10. What objections are raised to this doctrine? Can you answer them?
Part V: The Doctrine of the Application of the Work of Redemption
Chapter XXII: Sanctification and Perseverance
The doctrine of justification naturally leads on to that of sanctification. The state of justification calls for a life of sanctification, consecrated to the service of God.
1. Nature and Characteristics of Sanctification. Sanctification may be defined as that gracious and continuous operation of the Holy Spirit by which, He purifies the sinner, renews his whole nature in the image of God, and enables him to perform good works. It differs from justification in that it takes place in the inner life of man, is not a legal but a recreative act, is usually a lengthy process, and never reaches perfection in this life. While it is very decidedly a supernatural work of God, the believer can and should co-operate in it by a diligent use of the means which God has placed at his disposal, II Cor. 7:1; Col. 3:5-14; I Pet. 1:22. Sanctification does not consist in a mere drawing out of what is already given in regeneration, but serves to strengthen, to increase, and to fortify the new life. It consists of two parts: the gradual removal of the pollution and corruption of human nature, Rom. 6:6; Gal. 5:24, and the gradual development of the new life in consecration to God, Rom. 6:4, 5; Col. 2:12; 3:1, 2; Gal. 2:19. While it takes place in the heart of man, it naturally affects the whole life, Rom. 6:12; I Cor. 6:15 20; I Thess. 6:23. The change in the inner man is bound to carry with it a change in the outer life. That man must co-operate in the work of sanctification follows from the repeated warnings against evils and temptations, Rom. 12:9, 16, 17; I Cor. 6:9, 10; Gal. 5:16-23, and from the constant exhortations to holy living, Micah 6:8; John 15:4- 7; Rom. 8:12, 13; 12:1, 2; Gal. 6:7, 8, 15.
2. The Imperfect Character of Sanctification in This Life. While sanctification affects every part of man, yet the spiritual development of believers remains imperfect in this life. They must contend with sin as long as they live, I Kings 8:46; Prov. 20:9; Jas. 3:2; I John 1:8. Their lives are characterized by a constant warfare between the flesh and the spirit, and even the best of them are still confessing sin, Job 9:3, 20; Ps. 32:5; 130:3; Prov. 20:9; Isa. 64:6; Dan. 9:7; Rom. 7:14; I John 1:9, praying for forgiveness, Ps. 51:1, 2; Dan. 9:16; Matt. 6:12, 13; Jas. 5:15, and striving for greater perfection, Rom. 7:7-26; Gal. 5:17; Phil. 3:12-14. This truth is denied by the so-called Perfectionists, who maintain that man can reach perfection in this life. They appeal to the fact that the Bible commands believers to be perfect, Matt. 5:48; I Pet. 1:16; Jas. 1:4, speaks of some as perfect, Gen. 6:9; Job 1:8; I Kings 15:14; Phil. 3:15, and declares that they who are born of God sin not, I John 3:6, 8, 9; 5:18. But the fact that we must strive for perfection does not prove that some are already perfect. Moreover, the word ‘perfect’ does not always mean free from sin. Noah, Job, and Asa are called perfect, but history clearly proves that they were not without sin. And John evidently means either that the new man does not sin, or that believers do not live in sin. He himself says that, if we say that we have no sin, we deceive ourselves, and the truth is not in us. I John 1:8.
3. Sanctification and Good Works. Sanctification naturally leads to a life of good works. These may be called the fruits of sanctification. Good works are not perfect works, but works that spring from the principle of love to God or faith in Him, Matt. 7:17, 18; 12:33, 35; Heb. 11:6, that are done in conscious conformity to the revealed will of God, Deut. 6:2; I Sam. 15:22; Jas. 2:8, and have as their final aim the glory of God, I Cor. 10:31; Col. 3:17, 23. Only they who are regenerated by the Spirit of God can perform such good works. This does not mean, however, that the unregenerate cannot do good in any sense of the word. Cf. II Kings 10:29, 30; 12:2; 14:3; Luke 6:33; Rom. 2:14. In virtue of the common grace of God they can perform works that are in external conformity to the law and serve a laudable purpose; but their works are always radically defective, because they are divorced from the spiritual root of love to God, represent no real inner obedience to the law of God, and do not aim at the glory of God. In opposition to the Roman Catholics it should be maintained that the good works of believers are not meritorious, Luke 17:9, 10; Eph. 2:8-10; Tit. 3:5, though God promises to reward them with a reward of free grace, I Cor. 3:14; Heb. 11:26; and in opposition to the Antinomians the necessity of good works must be asserted, Col. 1:10; II Tim. 2:21; Tit. 2:14; Heb. 10:24.
4. Perseverance of the Saints. The expression ‘perseverance of the saints’ naturally suggests a continuous activity of believers whereby they persevere in the way of salvation. As a matter of fact, however, the perseverance referred to is less an activity of believers than a work of God, in which believers must participate. Strictly speaking, the assurance of man’s salvation lies in the fact that God perseveres. Perseverance may be defined as that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion. This doctrine is clearly taught in Scripture, John 10:28, 29; Rom. 11:29; Phil. 1:6; II Thess. 3:3; II Tim. 1:12; 4:18. And it is only when we believe in this perseverance of God that we can in this life attain to the assurance of salvation, Heb. 3:14; 6:11; 10:22; II Pet. 1:10. Outside of Reformed circles this doctrine finds no favor. It is said to be contradicted by Scripture, which warns against apostasy, Heb. 2:1; 10:26, exhorts believers to continue in the way of salvation, Matt. 24:13; Col. 1:23; Heb. 3:14, and even records cases of apostasy, I Tim. 1:19, 20; II Tim. 2:17, 18; 4:10. Such warnings and exhortations would seem to assume the possibility of falling away, and such cases would seem to prove it completely. But as a matter of fact the warnings and exhortations prove only that God works mediately and wants man to co-operate in the work of perseverance: and there is no proof that the apostates mentioned were real believers. Cf. Rom. 9:6; I John 2:19; Rev. 3:1.
To memorize: Passages to prove:
a. Sanctification as a work of God:
I Thess. 5:23. “And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame, at the coming of our Lord Jesus Christ.”
Heb. 2:11. “For both He that sanetifieth and they that are sanctified are all of one: for which cause He is not ashamed to call them brethren.”
b. Man’s co-operation in sanctification:
II Cor. 7:1. “Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.”
Heb. 12:14. “Follow after peace with all men, and the sanctification without which no man shall see the Lord.”
c. The mortification of the old man:
Rom. 6:6. “Knowing this, that our old man was crucified with Him, that the body of sin might be done away, so that we should no longer be in bondage to sin.”
Gal. 6:24: “And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.”
d. The quickening of the new man:
Eph. 4:24. “And put on the new man, that after God hath been created in righteousness and holiness of truth.”
Col. 3:10. “And have put on the new man, that is being renewed unto knowledge after the image of Him that created him.”
e. Sanctification incomplete in this life:
Rom. 7:18. “For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but to do that which is good is not.”
Phil. 3:12. “Not that I have already obtained, or am already made perfect: but I press on, if so be that I may lay hold on that for which also I was laid hold on by Christ Jesus.”
f. The nature of good works:
I Sam. 15:22. “And Samuel said, Hath Jehovah as great delight in burnt-offerings and sacrifices, as in obeying the voice of Jehovah? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.”
I Cor. 10:31. “Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.”
Heb. 11:6. “And without faith it is impossible to be well pleasing to Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that seek after Him.”
g. Perseverance of the saints:
John 10:28, 29. “And I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father, who hath given them unto me, is greater than all; and no one is able to snatch them out of my Father’s hand.”
II Tim. 1:12. “For which cause I suffer also these things: yet am I not ashamed; for I know Him whom I have believed, and I am persuaded that He is able to guard that which I have committed unto Him against that day.”
II Tim. 4:18. “The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom: to whom be the glory for ever and ever.”
For Further Study:
a. Can you infer anything from the following passages as to the time of complete sanctification? Phil. 3:21; Heb. 12:23; Rev. 14:5; 21:27?
b. What parts of man does sanctification affect according to Jer. 31:34; Phil, 2:13; Gal. 5:24; Heb. 9:14?
c. What does the word ‘perfect’ (cf. Auth. Ver.) mean in the following passages: I Cor. 2:6; 3:1, 2; Heb. 5:14; II Tim. 3:16?
Questions for Review
1. What is sanctification, and how does it differ from justification?
2. Is it a work of God or of man?
3. Of what two parts does sanctification consists?
4. What proof is there that it is incomplete in this life?
5. Who deny this and on what ground? How can you answer them?
6. What are good works in the strict sense of the word?
7. In how far can the unregenerate perform good works?
8. Are good works meritorious or not? Are we not taught that they are rewarded?
9. 1n what sense are good works necessary?
10. What is meant by the perseverance of the saints?
11. How can this doctrine be proved?
以馬忤斯之路：聖經神學譯介 