by Coleen Sharp | Feb 2, 2020 | Podcasts
Theology Gals | Episode 146
This week Coleen and Rachel talk about assurance. Many Christians struggle with assurance of salvation at different times in the Christian life. As Christians, we can have assurance.
Episode Resources:
Assurance and the Westminster Confession of Faith by Rachel Miller
Can I Have Assurance? by R. Scott Clark
What is the Gospel? Michael Horton
“The Greatest of All Protestant Heresies”? by Sinclair Ferguson
What Does “Simul Justus et Peccator” Mean? Nathan W. Bingham
A Debtor to Mercy Alone – song
Ephesians 2:8-10 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
2 Thessalonians 2:13 God hath from the beginning chosen you to salvation through sanctification of the Spirit and of the truth.
Ephesians 4:23-24 And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.
Romans6:4, 6, 14 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. . . knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. . . For sin shall not have dominion over you: for ye are not under the law, but under grace.
Romans 8:15-17 1 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.
Romans 1:17 For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH
Galatians 3:10-11 For all who rely on works of the law are under a curse; for it is written, n“Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.
Romans 8:1-4 There is therefore now no condemnation for those who are in Christ Jesus.1 2 For the law of the Spirit of life has set you2 free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin,3 he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.
Romans 8:31-39 31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.10 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written,
“For your sake we are being killed all the day long;
we are regarded as sheep to be slaughtered.”
37 No, in all these things we are more than conquerors through him who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
Romans 6:1&2 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it?
Romans 6:13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness
Philippians 1:6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.
Heidelberg Catechism
Lord’s Day 1
- What is your only comfort
in life and death?
A.
That I am not my own,
but belong with body and soul,
both in life and in death,
to my faithful Saviour Jesus Christ.
He has fully paid for all my sins
with his precious blood,
and has set me free
from all the power of the devil.
He also preserves me in such a way
that without the will of my heavenly Father
not a hair can fall from my head;
indeed, all things must work together
for my salvation.
Therefore, by his Holy Spirit
he also assures me
of eternal life
and makes me heartily willing and ready
from now on to live for him.
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by Coleen Sharp | Jan 12, 2020 | Podcasts
This week Coleen and Rachel discuss the division and uses of the law.
Episode Resources:
Which Laws Apply? by R.C. Sproul
The Place of the Law by Guy Waters
God’s Law in Old and New Covenants OPC Q&A
Are Believers Under The Law As A Schoolmaster? R. Scott Clark
“The Reformed confessions teach that the pedagogical (second use) use of the law never disappears. Question 115 of the Heidelberg Catechism asks, “No one in this life can obey the Ten Commandments perfectly: Why then does God want them preached so pointedly?” Here is the answer: “First, so that the longer we live the more we may come to know our sinfulness and the more eagerly look to Christ for forgiveness of sins and righteousness.” Likewise, the Westminster Confession of Faith (19.6) states that the second use of the law remains of great use to the believer. The law helps believers to discover “the sinful pollutions of their nature, hearts and lives, so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of His obedience.”” John Fonville
“all three uses of the law (i.e., civil, pedagogical and normative) are always present in the believer’s life. However, these three uses do not function the same. To begin with, for unbelievers, the second use of the law is primary and the third use of the law does not even apply. For believers, the third use of the law becomes primary. In this sense, the law functions as a rule of life—guide of gratitude—providing the norms for the Christian life.” John Fonville
“the law as a rule of life should be preached to guide believers in their gratitude (e.g., Titus 1:5-9; 2:2-10; 3:-12; 8-14). However, the law must never be preached to believers as a condition of life (i.e., a covenant of works: “Do this and live or else be cursed”).” John Fonville
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by Coleen Sharp | Jan 5, 2020 | Podcasts
This week Coleen and Rachel talk about the importance of law and gospel. They also show the emphasis on law and gospel in the Reformed Faith.
Episode Resources:
Law, Gospel, And The Three Uses of the Law (1) by R. Scott Clark
Law, Gospel, And The Three Uses Of The Law (2) by R. Scott Clark
The Three Uses of the Law by R. Scott Clark
Law and Gospel by Michael Horton
Concerns About The Rhetoric: “X Is A Gospel Issue” by R. Scott Clark
The Indicative and The Imperative A Reformation View of Sanctification by Michael Horton
Calvin on Law and Gospel by Michael Horton
Heidelberg Catechism
Chapter 1 Part 1: The Law-Gospel Distinction Lane Keister
Is the Law/Gospel Distinction Only Lutheran? Part 2
Law and Gospel quotes
Calvin
Further, because Paul seems to abrogate the Law, as if now-a-days it did not concern believers, we must now see how far this is the case…he does not treat of the Law in the abstract, but sets it forth invested with those of its qualities, wherein it is opposed to the Gospel; for, inasmuch as his controversy was with those who interpreted it amiss, he could not help contrasting the Law with the Gospel, as if they were in opposition to each other: not that they were really so, if their respective doctrine be dextrously applied to its proper object, but because such a conflict arose from the absurd mixture, which the false apostles introduced. They asserted that men are justified by the works of the Law, and, if this were admitted, the righteousness of faith was destroyed, and the Gospel fell to the ground. They, moreover, restored the yoke imposed on the ancient people, as if no liberty had been obtained by the blood of Christ. In this discussion it was necessary for Paul to advert only to that which is peculiar to Moses, and distinct from Christ; for although Christ and Moses perfectly accord in the substance of their doctrine, still, when they are compared with each other, it is fitting to distinguish what is peculiar to each. Calvin’s Commentaries (Commentaries on the Last Four Books of Moses 3:199-200)
John Owen
The order, relation, and use of the law and the gospel do uncontrollably evince the necessity of this conviction previous unto believing. for that which any man hath first to deal withal, with respect unto his eternal condition, both naturally and by God’s institution, is the law. This is first presented unto the soul with its terms of righteousness and life, and with its curse in case of failure. Without this the gospel cannot be understood, nor the grace of it duly valued. For it is the revelation of God’s way for the relieving the souls of men from the sentence and curse of the law, Rom. 1:17. That was the nature, that was the use and end of the first promise, and of the whole work of God’s grace revealed in all the ensuing promises, or in the whole gospel. Wherefore, the faith which we treat of being evangelical,- that which, in its especial nature and use, not the law but the gospel requireth, that which hath the gospel for its principle, rule, and object,- it is not required of us, cannot be acted by us, but on a supposition of the work and effect of the law in the conviction of sin, by giving the knowledge of it, a sense of its guilt, and the state of the sinner on the account thereof.
John Bunyan
If there be the terror, horror, and severity of the law discovered to a people by the servants of Jesus Christ, though they do not speak of it to the end people should trust to it, by relying on it as it is a covenant of works; but rather that they should be driven further from that covenant, even to embrace the tenders and privileges of the second, yet, poor souls, because they are unacquainted with the natures of these two covenants, or either of them, therefore, say they, ‘Here is nothing but preaching of the law, thundering of the law;’ when, alas, if these two be not held forth-to wit, the covenant of works and the covenant of grace, together with the nature of the one and the nature of the other-souls will never be able either to know what they are by nature or what they lie under. Also, neither can they understand what grace is, nor how to come from under the law to meet God in and through that other most glorious covenant, through which and only through which, God can communicate of himself grace, glory, yea, even all the good things of another world…So long as people are ignorant of the nature of the law, and of their being under it-that is, under the curse and condemning power of it, by reason of their sin against it-so long they will be careless, and negligent as to the inquiring after the true knowledge of the gospel. The Doctrine of the Law and Grace Unfolded. It is found in volume 1 of the Banner of Truth Works. In his epistle to the reader (p. 493)
Theadore Beza
“Ignorance of the distinction between the Law and Gospel is one of the principle sources of all the abuses which corrupt and still corrupt Christianity.” –Theodore Beza
We divide this Word into two principal parts or kinds: the one is called the ‘Law,’ the other the ‘Gospel.’ For, all the rest can be gathered under one or the other of these two headings. What we call Law (when it is distinguished from Gospel and is taken for one of the two parts of the Word) is a doctrine whose seed is written by nature in our hearts…What we call the Gospel (‘Good News’) is a doctrine which is not at all in us by nature, but which is revealed from Heaven (Mt.16:17; Jn.1:13), and totally surpasses natural knowledge. By it God testifies to us that it is his purpose to save us freely by his only Son (Rom.3:20-22), provided that, by faith, we embrace him as our only wisdom, righteousness, sanctification and redemption (1Cor.1:30).
https://theworldsruined.blogspot.com/2013/05/law-and-gospel-theodore-beza.html?m=1
Zacharius Ursinus
“The doctrine of the church consists in two parts: the Law and the Gospel; in which we have comprehended the sum and substance of the sacred Scriptures. The law is called the Decalogue, and the gospel is the doctrine concerning Christ the mediator, and the free remission of sins, through faith. …The law and gospel are the chief and general divisions of the holy Scriptures, and comprise the entire doctrine comprehended therein. …We have in the law and gospel, the whole of the Scriptures, comprehending the doctrine revealed from heaven for our salvation” (p. 2-3). Zacharias Ursinus
“…The catechism in its primary and most general sense, may be divided as the doctrine of the church, into the law and the gospel. …These two parts are termed, by the great mass of men, the Decalogue and the Apostle’s Creed; because the Decalogue comprehends the substance of the law, and the Apostle’s Creed that of the gospel” (p. 13).
The Practical Use of Saving Knowledge, Contained in Scripture, and holden forth briefly in the foresaid Confession of Faith and Catechisms (Westminster Divines)
“The chief general use of Christian doctrine is, to convince a man of sin, and of righteousness, and of judgment…partly by the law or covenant of works, that he may be humbled and become penitent; and partly by the gospel or covenant of grace, that he may become an unfeigned believer in Jesus Christ.”
“The sum of the covenant of works, or the law, is this: ‘If thou do all that is commanded, and not fail in any point, thou shalt be saved: but if thou fail, thou shalt die.’”
“The sum of the gospel, or covenant of grace…is this: ‘If thou flee from deserved wrath to the true Redeemer Jesus Christ…thou shalt not perish, but have eternal life.’”
http://www.wvec.org.uk/site/Extra_Church_Articles/sumsave/pusk.php
Louis Berkhof
The Churches of the Reformation from the very beginning distinguished between the law and the gospel as the two parts of the Word of God as a means of grace. This distinction was not understood to be identical with that between the Old and the New Testament, but was regarded as a distinction that applies to both Testaments. There is law and gospel in the Old Testament, and there is law and gospel in the New. The law comprises everything in Scripture which is a revelation of God’s will in the form of command or prohibition, while the gospel embraces everything, whether it be in the Old Testament or in the New, that pertains to the work of reconciliation and that proclaims the seeking and redeeming love o God in Christ Jesus (Systematic Theology, [Grand Rapids, 4th edn. 1941], 612).
Herman Bavinck
The law aroused fear and slavery, the Gospel arouses love and freedom. The law could not justify in the full sense of the word; it provided no richness of grace; it bestowed no eternal salvation; but the Gospel bestows in the sacrament the power of grace, which enables one to fulfill God’s commands and obtain eternal life.
Pauline antithesis between law and Gospel
this antithesis of law and Gospel was again understood by the Reformation. … the Reformers, while on the one hand maintaining against the Anabaptists the unity of the covenant of grace in both of its administrations, on the other hand kept in view the sharp contrast between law and Gospel, and thereby restored the unique character of the Christian religion as a religion of grace.
Over Against the Law Stands the Gospel of Christ, the Euangelion, Containing Nothing Less than the Fulfillment of the OT Epangelia (Mk.1:15; Acts 13:32; Eph.3:6), coming to us from God (Rom.1:1-2; 2 Cor.11:7), having Christ as its content (Rom.1:3; Eph.3:6), and bringing nothing else than grace (Acts 20:24), reconciliation (2 Cor.5:18), forgiveness (Rom.4:3-8), righteousness (Rom.3:21-22), peace (Eph.6:15), freedom (Gal.5:13), life (Rom.1:17; Phil.2:16; etc.). Like demand and gift, like command and promise, like sin and grace, like sickness and healing, like death and life, so here, too, law and Gospel stand over against one another. Paragraphs 520-521 of Herman Bavinck’s Gereformeerde Dogmatiek, 3rd unaltered edition, vol. 4 (Kampen, J. H. Kok, 1918), pages 489-498.
Translated by Nelson D. Kloosterman
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