Of Repentance unto Life
2. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments.
3. Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.
4. As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.
5. Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavor to repent of his particular sins, particularly.
6. As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he that scandalizeth his brother, or the church of Christ, ought to be willing, by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.
1. They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.
2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.
3. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur God’s displeasure, and grieve his Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.
Perseverance Is A Gift (from Ligonier Ministries, Devotionals)
We have noted that Reformed theology prefers to speak of the perseverance of the saints because this terminology better reflects the New Testament passages which stress our role in holding fast to our salvation. Persevering in faith and not falling away means that we must hold fast to our confession and “work out our salvation with fear and trembling” (Phil. 2:12).
This synergistic view of perseverance where God and man work together in order to keep man from falling away from Christ seems a bit strange to our ears. Does not God do all the work in salvation? Is not all the Christian life the monergistic work of God alone?
Contrary to popular belief, Reformed theology does not teach that all of the Christian life is the monergistic work of God. We are insistent that regeneration is solely by the monergistic work of the Holy Spirit. We only come to faith initially through the work of God. However, once we have been converted, our growth in actual and personal holiness is the result of cooperation between man and God.
Though perseverance is partly our work, we must never miss the chief reason to be confident of our security in Christ. Perseverance, as a reality, is not an achievement accomplished by human effort. Ultimately it is a gift. The only way anyone ever perseveres to the end is by virtue of the unmerited grace of God that sustains us.
The gift of perseverance is a necessary deduction from passages like Philippians 2:12–13, which tells us that it is God who works in us, both to will and to work for His good pleasure. This idea is also clearly articulated in Romans 8:29–30, where the apostle Paul writes that all who have been predestined are also glorified.
We work out our salvation with fear and trembling, but we do so because God has elected and regenerated us. All those whom He has predestined will receive the full inheritance of salvation. We know this to be true from Ephesians 1:13–14, which tells us that the Holy Spirit is the seal and guarantor of our inheritance. God seals Christians and gives them the Holy Spirit as an indwelling presence so that they may persevere. The Spirit is the promise from the One who never breaks His promise that those who love Christ will inherit salvation.
Augustine was one of the first to remind the church of the donum perserverantiae, the gift of perseverance. Perseverance as a gift means that even in our working to keep our faith, God receives all the glory. Praise Him for His mercy in causing and guaranteeing that all of His elect children will never fall away. Unto Him be all glory!
This singular invitation to worship was soon muted when Adam allowed the serpent – the craftiest of creatures – to enter the garden-temple. Through Eve, the serpent presented Adam with an alternative liturgy. He called Eve (and through her, Adam) to abandon the call of God and follow his call: to eat from the tree of the knowledge of good and evil and become like God. It was an invitation to act in unbelief and disobedience toward God, but in faith and obedience toward the devil – to bow down and worship the creature instead of the Creator. The one who had abandoned the worship of God in heaven – angelic Lucifer himself – had come to spoil the worship of God on earth. In careless and sinful rebellion, Adam followed the lead of his wife and obeyed the voice of the serpent, eating from the forbidden tree. He abandoned his probationary fast, disobeyed the voice of his God, and bowed down to the serpent. Since evil and error are always parasitic on goodness and truth, the worship of the serpent became a counterfeit worship of God. Adam and all his descendants remained in the same state: homo liturgicus. The liturgical structure for humanity remained the same: call – response – meal. But the object of worship had changed. God had been dethroned in the heart of man, and the devil had been enthroned. The worship of the Creator had been exchanged for the worship of the creature. An alternative liturgy – idolatry – had been introduced into the world and would remain the liturgical disposition of all Adam’s descendants. Reformation Worship