R.J. Rushdoony: God's sovereignty and predestination vs. sacramentalism and baptismal regeneration

The conflict between God and man over the issue of sovereignty comes about in various ways. An important instance of the clash can be found in the rise of English Arminianism between c. 1590 and 1640. The basic problem was one of predestination versus sacramentalism, or, more specifically, predestination versus baptismal regeneration. If God saves man by His sovereign predestinating grace, then baptism is an outward witness to an inner grace, and to God's covenant promise. It witnesses to the fact that God has a covenant of grace with His people. It is, according to chapter 27 of the Westminster Confession, "a sign and seal of the covenant of grace." It witnesses to what God has promised and to what God has done; it is not itself the ingrafting into Christ, or regeneration, or remission of sins, but a witness to what God in His sovereign grace does. The salvation is from God, not from the rite nor the church. The Larger Catechism, A. 165 says of baptism,

Baptism is a sacrament of the New Testament, wherein Christ has ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord's.

Behind a man's baptism there stands God's sovereign decree, and Christ's atonement in satisfaction of God's justice. To affirm baptismal regeneration means to transfer the saving power from the Lord who ordains baptism to the rite itself, and to the church which performs the rite. (R.J. Rushdoony, Sovereignty, p. 72)

John Gill: Regeneration is a work of the triune God, necessary for entrance into the eternal heavenly Kingdom, and not from the will or works of man

"Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5).

... by "water", is not meant material water, or baptismal water; for water baptism is never expressed by water only, without some additional word, which shows, that the ordinance of water baptism is intended: nor has baptism any regenerating influence in it; a person may be baptized, as Simon Magus was, and yet not born again; and it is so far from having any such virtue, that a person ought to be born again, before he is admitted to that ordinance: and though submission to it is necessary, in order to a person's entrance into a Gospel church state; yet it is not necessary to the kingdom of heaven, or to eternal life and salvation: such a mistaken sense of this text, seems to have given the first birth and rise to infant baptism in the African churches; who taking the words in this bad sense, concluded their children must be baptized, or they could not be saved; whereas by "water" is meant, in a figurative and metaphorical sense, the grace of God, as it is elsewhere; see Eze. 36:25 [Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.]. Which is the moving cause of this new birth, and according to which God begets men again to, a lively hope, and that by which it is effected; for it is by the grace of God, and not by the power of man's free will, that any are regenerated, or made new creatures: and if Nicodemus was an officer in the temple, that took care to provide water at the feasts, as Dr. Lightfoot thinks, and as it should seem Nicodemon ben Gorion was, by the story before related of him; ... very pertinently does our Lord make mention of water, it being his own element: regeneration is sometimes ascribed to God the Father, as in 1 Peter 1:3 [Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,], and sometimes to the Son, 1 John 2:29 [If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.] and here to the Spirit, as in Titus 3:5 [Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;], who convinces of sin, sanctifies, renews, works faith, and every other grace; begins and carries on the work of grace, unto perfection;

... unless a man has this work of his wrought on his soul, as he will never understand divine and spiritual things, so he can have no right to Gospel ordinances, or things appertaining to the kingdom of God; nor can he be thought to have passed from death to life, and to have entered into an open state of grace, and the kingdom of it; or that living and dying so, he shall ever enter into the kingdom of heaven; for unless a man is regenerated, he is not born heir apparent to it; and without internal holiness, shall not enter into it, enjoy it, or see God.

(From John Gill's Commentary on John 3:5, emphasis mine)

John Gill: Titus 3:5 does not teach baptismal regeneration

"...by the washing of regeneration, and renewing of the Holy Ghost; by the former is meant, not the ordinance of water baptism; for that is never expressed by washing, nor is it the cause or means of regeneration; the cause being the Spirit of God, and the means the word of God: and besides, persons ought to be regenerated before they are baptized; and they may be baptized, and yet not regenerated, as Simon Magus; nor is it a saving ordinance, or a point of salvation; nor can it be opposed to works of righteousness, as this washing is; for that itself is a work of righteousness; see Matthew 3:15 and if persons were saved by that, they would be saved by a work of righteousness, contrary to the text itself: but regenerating grace is meant, or a being born of water, and of the Spirit; that is, of the grace of the Spirit, comparable to water for its purity and cleansing virtue: hence such who are regenerated and sanctified, are said to be washed and cleansed, having their hearts purified by faith, and their consciences purged from sin by the blood of Christ..." (John Gill, Exposition of the Old and New Testaments)

John Gill: Christ's Righteousness is the Wedding Garment

John Gill points to the righteousness of Christ as the garment for the wedding feast in Jesus' parable of Matthew 22:

[The wedding garment in Matthew 22:11 is] not good works, or a holy life and conversation, nor any particular grace of the Spirit, as faith, or charity, or humility, or repentance, or any other, nor the whole work of sanctification, nor the Holy Ghost, but the righteousness of Christ: for though good works are the outward conversation garments of believers, and these greatly become them and adorn the doctrine of Christ, yet they are imperfect, and have their spots, and need washing in the blood of Christ, and cannot in themselves recommend them to God; and though the Holy Spirit and his graces, his work of holiness upon the heart, make the saints all glorious within, yet not these, but the garment of Christ's righteousness, is their clothing of wrought gold, and raiment of needlework, in which they are brought into the king's presence: this, like a garment, is without them, and put upon them; and which covers and protects them, and beautifies and adorns them; and which may be called a wedding garment, because it is that, in which the elect of God were betrothed to Christ; in which they are made ready and prepared for him, as a bride adorned for her husband: and in which they will be introduced into his presence, and be by him presented, first to himself, and then to his Father, without spot, or wrinkle, or any such thing. This man had not on this garment, this robe of righteousness; it was not imputed to him; he had no knowledge of it; or if he had any, it was only a speculative one; he had no true faith in it; he had never put on Christ, as the Lord his righteousness; he had got into a church state without it, though there is no entrance into the kingdom of heaven but by it. (John Gill, Commentary on Matthew 22:11)

Gordon Clark: Saving faith is assent to the propositions of Scripture concerning Jesus Christ, our Savior

Gordon Clark explains the nature of saving faith as assent to the propositions of Scripture concerning the person and work of Jesus Christ, our Savior, who bore the sins of His people when He shed His blood and died on the cross, and whose righteousness is imputed to us when we believe by the regenerating power of the Holy Spirit:

In view of the clear and repeated assertions of the Gospel it is strange that anyone who considers himself conservative or even orthodox should minimize faith or belief and try to substitute for it some emotional or mystic experience.

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It is likely that Romanticism thrives on inborn tendencies plus an inability to think clearly, especially to think clearly about one’s own (I shall not say experience) mental life. These people do indeed have beliefs. Many of them believe that the Bible is the Word of God and that Christ’s death was a substitutionary sacrifice. But because they have studied so little, because their theology is limited to a few fundamentals, and because they assume the detailed and onerous duties of pastors and evangelists where their limited theology is inadequate, they conclude from the meagerness of their thinking that thinking and believing are inadequate. Combined with this is their failure to notice the effect of their few beliefs on their own conduct.

As a man thinks, so is he. Out of the heart - and as we shall see some pages farther on, heart means mind or intellect - are the issues of life. If a man says he has faith, but does not have works, we tend to conclude that he has no faith. Conduct, particularly habitual conduct, is the best criterion fallible men have for judging hypocrisy. What a man believes, really believes, even if he says the contrary, will show in his living. Therefore, these popular evangelists show by their conduct that they believe in some things. Their intellectual capital controls their actions so far as their capital reaches. But because they are undercapitalized, and because they have too little intellectual endowment to recognize how intellectual beliefs control them, they minimize theology and take refuge in Romanticism.

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There is no antithesis between believing Jesus as a person and believing what he says. ... In both cases [John 4:21 and 5:26] the object of belief is not a person without words, but definitely the words of the person.

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In literary usage one may say that one believes a person, but this means that one believes what the person says. The immediate and proper object of belief or faith is a truth (or falsehood), a meaning, the intellectual content of some words; and this intellectual content is in logic called a proposition.

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To believe a person means precisely to believe what he says.

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To be sure, a random intellectual belief of an unregenerate man will not save him. The difficulty lies, not in belief as such, but in the fact that an unregenerate man is incapable of believing the necessary propositions. ... It is regeneration to eternal life that causes the intellectual belief. Thus acceptance of the propositions is a mark of having been regenerated and of having eternal life.

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Be sure to note that the Apostle John never mentions a mystic experience. He never says that one must get behind the text to something other than the words or doctrine. He repeatedly says, if you believe, you are saved. Belief is the whole thing. Indeed John 20:31 asserts this very thing in stating the purpose for writing the Gospel: that you may believe the proposition that Jesus is the Messiah and that believing this proposition (and not in some other way) you may have life by his name.

The next question is, what does it mean to believe? This question is usually asked in Latin rather than in Greek, and so phrased the question becomes, What is faith? Various theologians have offered psychological analyses of faith. The most common Protestant analysis is that fides is a combination of notitia, assensus, and fiducia. If these last three Latin words can be explained, then one may compare fides and pistis or pisteuoo to see if they are synonymous. If these Latin terms cannot be clearly defined, then they do not constitute an analysis of faith....

What better conclusion can there be other than the express statements of the Bible? Permit just one outside of John. Romans 10:9-10 say, "If you confess with your mouth that Jesus is Lord and believe in your mind that God raised him from the dead, you shall be saved." There is no mystical getting behind, under, or above the text; the only consent there is, is belief in the propositions. Believe these, with understanding, and you shall be saved. Anyone who says otherwise contradicts the repeated rheemata [words or propositions] of Scripture. (Gordon Clark, What is Saving Faith)

Theodore Beza: Taking hold on Christ by faith produces fruit within us

Theodore Beza explains the work of the Spirit in our hearts and fruits in our lives as we take hold upon Christ in faith (note: these subjective, internal works of God within us -- regeneration and sanctification -- are to be distinguished from the objective, external declaration of righteousness by God in justification, which is grounded in the imputed righteousness of Christ alone, not the imperfect process of sanctification and increased Christ-likeness throughout our lives):

Now, the effects which Jesus Christ produces in us, when we have taken hold of Him by faith, are two. In the first place, there is the testimony which the Holy Spirit gives to our spirit that we are children of God, and enables us to cry with assurance, "Abba, Father". (Rom 8:16; Gal 4:6). In the second place, we must understand that when we apply to ourselves Jesus Christ by faith, this is not by some silly and vain fancy and imagining, but really and in fact, though spiritually (Rom 6:14; 1 John 1:6; 2:5; 3:7). In the same way as the soul produces its effects when it is naturally united to the body, so, when, by faith, Jesus Christ dwells in us in a spiritual manner, His power produces there and reveals there His graces. These are described in Scripture by the words 'regeneration' and 'sanctification', and they make us new creatures with regard to the qualities that we can have (John 3:3; Eph 4:21-24). (Theodore Beza, Faith and Justification)

John Calvin: Our faith takes hold upon Christ for justification and sanctification

John Calvin explains that we obtain justification and sanctification by our faith that lays hold upon Christ:

Christ was given to us by God’s generosity, to be grasped and possessed by us in faith. By partaking of him, we principally receive a double grace: namely, that being reconciled to God through Christ’s blamelessness, we may have in heaven instead of a Judge a gracious Father; and secondly, that sanctified by Christ’s spirit we may cultivate blamelessness and purity of life. Of regeneration, indeed, the second of these gifts, I have said what seemed sufficient. (John Calvin, Institutes, III:11:1)

... to be justified means something different from being made new creatures. (John Calvin, Institutes, III:11:6)

... the grace of justification is not separated from regeneration, although they are things distinct. But because it is very well known by experience that the traces of sin always remain in the righteous, their justification must be very different from reformation into newness of life [cf. Romans 6:4]. (John Calvin, Institutes, III:11:11)

R.J. Rushdoony: Justification is not on account of faith as a pietistic work

R.J. Rushdoony affirms the reformational understanding of faith as taking hold upon Christ and His righteousness alone, not looking inwardly to itself as the meritorious cause for our pardon and acceptance before God:

Justification is often discussed after regeneration and conversion because the emphasis is on justification by faith. The convert’s awareness of justification and its meaning comes with faith, but it is a serious error to assume that it is on account of faith. Scripture never says that we are justified on account of faith, but only through or by faith. Faith acknowledges that it is Jesus Christ and His righteousness which alone redeems us, but that faith does not in itself justify us. The doctrine of justification by faith began as a rejection of humanistic salvation, by works, merit, knowledge, or anything in and of man. Unhappily, the term is now often popularly used to set forth the belief that it is man’s faith which releases God’s saving power and justification. The doctrine of justification by faith is thereby converted into exactly that which it originally sought to destroy. Instead of setting forth the Reformation doctrine, it now serves to undercut and destroy the Reformation. We are in process of a return to medieval pietism and its emphasis on feeling and experience, on man and his ‘works’ which includes man’s ‘faith’ in this non-Biblical sense. (R.J. Rushdoony, Systematic Theology, pp. 534-535)

R.J. Rushdoony: Justification was central to the Reformation

R.J. Rushdoony on the centrality of justification as God's objective work alone:

The central Reformation doctrine was justification. Today, in all evangelical circles, the focus is not on atonement and justification but on being born again. Man’s rebirth and conversion are clearly important and necessary; without it we would have no Christianity. But being born again is a product, not the cause. It is man’s subjective experience of God’s work; atonement and justification are God’s objective acts, and totally His work. (R.J. Rushdoony, Systematic Theology, p. 620)

The Reformation was possible because justification was made central and basic. (Ibid., p. 621)