Divine Providence

God the good Creator of all things, in His infinite power and wisdom, upholds, directs, disposes and governs all creatures and things, from the greatest to the least, by His most wise and holy providence, to the end for which they were created.

• God governs according to His infallible foreknowledge and the free and unchanging counsel of His own will;
• for the praise of the glory of His wisdom, power, justice, boundless goodness, and mercy.

Although in relation to the foreknowledge and decree of God, Who is the First Cause, all things come to pass immutably and infallibly; so that nothing happens to anyone by chance, or outside His providence, yet by His providence He orders events to occur according to the nature of second causes, either necessarily, freely, or contingently.

God, in His ordinary providence makes use of means, yet He is free to work outside, above, and against them at His pleasure.

The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, that His determinate counsel extends even to the first fall, and all other sinful actions of both angels and men.

• This is not merely by a bare permission, but by a form of permission in which He included the most wise and powerful limitations, and other means of restricting and controlling sin. These various limitations have been designed by God to bring about his most holy purposes.
• Yet, in all these affairs, the sinfulness of both angels and men comes only from them and not from God, Who is altogether holy and righteous, and can never be the author or approver of sin.

The most wise, righteous, and gracious God often leaves, for a time, His own children to various temptations, and to the corruptions of their own hearts, in order to chastise them for the sins which they have committed, or to show them the hidden strength of corruption and deceitfulness still in their hearts, so that they may be humbled and aroused to a more close and constant dependence upon Himself for their support, and that they may be made more watchful against future occasions of sin. Other just and holy objectives are also served by such action by God.

Therefore whatever happens to any of His select is by His appointment, for His glory, and for their good.

As for those wicked and ungodly men whom God as a righteous judge, blinds and hardens for former sin, from them He not only withholds His grace, by which they might have been enlightened in their understanding and affected in their hearts, but sometimes He also withdraws the gifts which they had and exposes them to certain objects which their corrupt state will make the occasion of sin.

• God gives them over to their own lusts, the temptations of the world, and the power of Satan, so that eventually they harden themselves under the same influences which God uses for the softening of others.

As the providence of God in general reaches to all creatures, so, in a more special manner, it takes care of His church, and governs all things to the good of His church.

                                                                                                          The Baptist Confession of Faith (1689)

Why is Sola Fide Important?

Sola fide which means "faith alone" is important because it is one of the distinguishing characteristics or key points that separate the true biblical Gospel from false gospels. At stake is the very Gospel itself and it is therefore a matter of eternal life or death. Getting the Gospel right is of such importance that the Apostle Paul would write in Galatians 1:9, “As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” Paul was addressing the same question that sola fide addresses—on what basis is man declared by God to be justified? Is it by faith alone or by faith combined with works? Paul makes it clear in Galatians and Romans that man is “justified by faith in Christ and not by observing the law” (Galatians 2:16), and the rest of the Bible concurs.

Sola fide is one of the five solas that came to define and summarize the key issues of the Protestant Reformation. Each of these Latin phrases represents a key area of doctrine that was an issue of contention between the Reformers and the Roman Catholic Church, and today they still serve to summarize key doctrines essential to the Gospel and to Christian life and practice. The Latin word sola means “alone” or “only” and the essential Christian doctrines represented by these five Latin phrases accurately summarize the biblical teaching on these crucial subjects: sola scriptura—Scripture alone, sola fide—faith alone, sola gratia—grace alone, sola Christus—Christ alone, and sola Deo gloria—for the glory of God alone. Each one is vitally important, and they are all closely tied together. Deviation from one will lead to error in another essential doctrine, and the result will almost always be a false gospel which is powerless to save.

Sola fide or faith alone is a key point of difference between not only Protestants and Catholics but between biblical Christianity and almost all other religions and teachings. The teaching that we are declared righteous by God (justified) on the basis of our faith alone and not by works is a key doctrine of the Bible and a line that divides most cults from biblical Christianity. While most religions and cults teach men what works they must do to be saved, the Bible teaches that we are not saved by works, but by God’s grace through His gift of faith (Ephesians 2:8-9). Biblical Christianity is distinct from every other religion in that it is centered on what God has accomplished through Christ’s finished work, while all other religions are based on human achievement. If we abandon the doctrine of justification by faith, we abandon the only way of salvation. “Now when a man works, his wages are not credited to him as a gift, but as an obligation. However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness" (Romans 4:4-5). The Bible teaches that those that trust Jesus Christ for justification by faith alone are imputed with His righteousness (2 Corinthians 5:21), while those who try to establish their own righteousness or mix faith with works will receive the punishment due to all who fall short of God’s perfect standard.

Sola fide—the doctrine of justification by faith alone apart from works—is simply recognizing what is taught over and over in Scripture—that at some point in time God declares ungodly sinners righteous by imputing Christ’s righteousness to them (Romans 4:5, 5:8, 5:19). This happens apart from any works and before the individual actually begins to become righteous. This is an important distinction between Catholic theology that teaches righteous works are meritorious towards salvation and Protestant theology that affirms the biblical teaching that righteous works are the result and evidence of a born-again person who has been justified by God and regenerated by the power of the Holy Spirit.

How important is sola fide? It is so important to the Gospel message and a biblical understanding of salvation that Martin Luther described it as being “the article with and by which the church stands.” Those who reject sola fide reject the only Gospel that can save them and by necessity embrace a false gospel. That is why Paul so adamantly denounces those who taught law-keeping or other works of righteousness in Galatians 1:9 and other passages. Yet today this important biblical doctrine is once again under attack. Too often sola fide is relegated to secondary importance instead of being recognized as an essential doctrine of Christianity, which it certainly is.

“Consider Abraham: ‘He believed God, and it was credited to him as righteousness.’ Understand, then, that those who believe are children of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who have faith are blessed along with Abraham, the man of faith. All who rely on observing the law are under a curse, for it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law.’ Clearly no one is justified before God by the law, because, ‘The righteous will live by faith’” (Galatians 3:6-11).

Reconsidering Calvin and Calvinism
by Tom Ascol (Founders Ministry)

It is much easier to mock and ridicule John Calvin than it is to read him and seriously consider his insights in the light of Scripture. That is why today there is no shortage of disinformation about the man and his teachings. In some sectors of Christianity vilifying him has almost become a sport.

I well recall seminary professors who dismissed Calvin and his writings as irrelevant because, as they asserted, "he burned at the stake those who disagreed with him" or "he was an authoritarian tyrant who ruled Geneva with an iron fist" or "he baptized babies." Further, students were warned against imbibing his theological insights lest we become like him in all of these ways.

Those accusations typify the conflation of myth and truth that fills the thoughts of many when they think of Calvin. Yes, he advocated paedobaptism, but he hardly ruled the city of Geneva, not even being granted citizenship until five years before his death. Regarding the death of the heretic Servetus, Calvin cannot be exonerated for his part in that sad, heinous act. But it is stupifyingly simplistic to overlook the fact that Calvin was a man of his times and his times were brutal.

Even today there are some Baptist leaders and teachers who seem intent on keeping caricatures of Calvin alive and whose warnings about the man and his doctrine border on the apocalyptic. These modern alarmists have little in common with the rich stream of Baptist heritage that viewed these matters in a completely different light. In his magisterial Baptist Encyclopedia William Cathcart numbers Calvin among "the greatest workers in Christ's vineyard"[1] and the great Baptist champion, Charles Spurgeon, writes, "The doctrine which I preach is that of the Puritans: it is the doctrine of Calvin, the doctrine of Augustine, the doctrine of Paul, the doctrine of the Holy Ghost."[2]

John Calvin was a great man. But he was just a man. To ignore him or dismiss him thoughtlessly is to waltz merrily down the path of ignorance not only of historical theology, but of western civilization. Thoughtlessly to accept all that he taught would be to dishonor him and, more importantly, the Scriptures that he loved and sought to expound.

The articles by Frank James and Michael Haykin should forever put to rest the false charge that Calvin's theology is inherently opposed to bold evangelism.[3] Erroll Hulse gives a wonderful summary of Calvin's Calvinism demonstrating the reformer's integrated understanding of divine sovereignty and human responsibility.

Spurgeon well-understood that to appreciate Calvin and Calvinism is not to denigrate the Word of God at all. Rather, it is to recognize that, to the degree that the man accurately understood and taught God's Word, he has served and continues to serve the people of God well.

In this assessment, Spurgeon speaks for many, including this writer:

We only use the term "Calvinism" for shortness. That doctrine which is called "Calvinism" did not spring from Calvin; we believe that it sprang from the great founder of all truth. Perhaps Calvin himself derived it mainly from the writings of Augustine. Augustine obtained his views, without doubt, through the Holy Spirit of God, from diligent study of the writings of Paul, and Paul received them from the Holy Ghost and from Jesus Christ, the great founder of the Christian Church. We use the term then, not because we impute an extraordinary importance to Calvin's having taught these doctrines. We would be just as willing to call them by any other name, if we could find one which would be better understood, and which on the whole would be as consistent with the fact.[4]

Notes:
1 The Baptist Encyclopedia, ed. William Cathcart (Philadelphia, PA: Louis H. Everts, 1881), 365.
2 C. H. Spurgeon, The Early Years (Edinburgh, The Banner of Truth Trust, 1967), 364.
3 Ray Van Neste also refutes that unwarranted but pernicious accusation in his excellent article "John Calvin on Evangelism and Missions" in The Founders Journal 33 (Summer 1998), 15-20.
4 C. H. Spurgeon, The Early Years, 162.

REAL FAITH

George Mueller (1805-1898)

“Faith is the substance of things hoped for, the evidence of things not seen. Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear.” (Hebrews 11:1)

FIRST: WHAT IS FAITH? In the simplest manner in which I am able to express it, I answer: Faith is the assurance that the thing which God has said in His Word is true, and that God will act according to what He has said in His Word. This assurance, this reliance on God's Word, this confidence is FAITH.

NO IMPRESSIONS ARE TO BE TAKEN IN CONNECTION WITH FAITH. Impressions have neither one thing nor the other to do with faith. Faith has to do with the Word of God . It is not impressions, strong or weak, which will make any difference. We have to do with the written Word and not ourselves or our impressions.

PROBABILITIES ARE NOT TO BE TAKEN INTO ACCOUNT. Many people are willing to believe regarding those things that seem probable to them. Faith has nothing to do with probabilities. The province of FAITH begins where probabilities cease and sight and sense fail. A great many of God's children are cast down and lament their want of Faith. They write to me and say that they have no impressions, no feeling, they see no probability that the thing they wish will come to pass. APPEARANCES ARE NOT TO BE TAKEN INTO ACCOUNT. The question is—whether God has spoken it in His Word.

And now, beloved Christian friends, you are in great need to ask yourselves whether you are in the habit of thus confiding, in your inmost soul, in what God has said, and whether you are in earnest in seeking to find whether the thing you want is in accordance with what He has said in His Word.

SECOND: HOW FAITH MAY BE INCREASED. God delights to increase the Faith of His children. Our Faith which is feeble at first, is developed and strengthened more and more by us. We ought, instead of wanting no trials before victory, no exercise for patience, to be willing to take them from God's hand as a means. I say—and say it deliberately—trials, obstacles, difficulties, and sometimes defeats, are the very food of Faith . I get letters from so many of God's dear children who say: “Dear Brother Mueller, I'm writing this because I am so weak in faith.” Just so surely as we ask to have our Faith strengthened, we must feel a willingness to take from God's hand the means for strengthening it. We must allow Him to educate us through trials and bereavements and troubles. It is through trials that Faith is exercised and developed more and more. God affectionately permits difficulties, that He may develop unceasingly that which He is willing to do for us, and to this end we should not shrink, but if He gives us sorrow and hindrances and losses and afflictions, we should take them out of His hands as evidences of His love and care for us in developing more and more that Faith which He is seeking to strengthen in us.

The Church of God is not aroused to see God as the beautiful and lovable One He is, and hence the littleness of blessedness. Oh, beloved brothers and sisters in Christ, seek to learn for yourselves, for I cannot tell you the blessedness! In the darkest moments I am able to confide in Him, for I know what a beautiful and kind and lovable Being He is, and, if it be the will of God to put us in the furnace, let Him do it, that so we may acquaint ourselves with Him as He will reveal Himself, and that we may know Him better. We come then to the conclusion that God is a lovable Being, and we are satisfied with Him, and say: “It is my Father, let Him do as He pleases.”

When I first began to allow God to deal with me, relying on Him, taking Him at His Word, and set out fifty years ago simply relying on Him for myself, family, taxes, travelling expenses and every other need, I rested on the simple promises I found in the sixth chapter of Matthew. Read Matthew 6:25-34 carefully. I believed the Word, I rested on it and practiced it. I took God at His word. A stranger, a foreigner in England, I knew seven languages and might have used them perhaps as a means of remunerative employment but I had consecrated myself to labor for the Lord, I put my reliance in the God who has promised, and He has acted according to His Word. I've lacked nothing—nothing. I have had my trials, my difficulties, and my purse empty, but my receipts have aggregated thousands of dollars, while the work has gone on these 51 years. Then, with regard to my pastoral work; for the past years I have had great difficulties, great trials and perplexities. There will always be difficulties, always trials. But God has sustained me under them and delivered me out of them, and the work has gone on. Now, this is not, as some have said, because I am a man of great mental power, or endowed with energy and perseverance- -these are not the reasons. It is because I have confided in God; because I have sought God, and He has cared for the Institution, which, under His direction, has 100 schools, with masters and mistresses and other departments which I have told you before.

I do not carry the burden. And now in my 67th year, I have physical strength and mental vigor for as much work as when I was a young man in the university, studying and preparing Latin orations. I am just as vigorous as at that time. How comes this? Because in the last half century of labor I've been able, with the simplicity of a child, to rely upon God. I have had my trials, but I have laid hold upon God, and so it has come to pass that I have been sustained. It is not only permission, but positive command that He gives, to cast the burdens upon Him. Oh, let us do it! My beloved brothers and sisters in Christ, “Cast thy burden upon the Lord and He shall sustain thee.” Day by day I do it. This morning sixty matters in connection with the church of which I am pastor, I brought before the Lord, and thus it is, day by day I do it, and year by year; ten years, thirty years, forty years.

Do not, however, expect to obtain full Faith at once. All such things as jumping into full exercise of Faith in such things I discountenance. I do not believe in it. I do not believe in it. I DO NOT BELIEVE IN IT, AND I WISH YOU PLAINLY TO UNDERSTAND I DO NOT BELIEVE IN IT. All such things go on in a natural way. The little I did obtain, I did not obtain all at once. All this I say particularly, because letters come to me full of questions from those who seek to have their Faith strengthened. Begin over again; staying your soul on the Word of God, and you will have an increase of your Faith as you exercise it.

One thing more. Some say, “Oh, I shall never have the gift of Faith Mr. Mueller has got.” This is a mistake—it is the greatest error—there is not a particle of truth in it. My Faith is the same kind of Faith that all of God's children have had. It is the same kind that Simon Peter had, and all Christians may obtain the like Faith. My Faith is their Faith, though there may be more of it because my Faith has been a little more developed by exercise then theirs; but their Faith is precisely the Faith I exercise, only, with regard to degree, mine may be more strongly exercised.

Now, my beloved brothers and sisters, begin in a little way.

At first I was able to trust the Lord for ten dollars, then for a hundred dollars, then for a thousand dollars, and now, with the greatest ease, I could trust Him for a million dollars, if there was occasion. But first, I should quietly, carefully, deliberately examine and see whether what I was trusting for, was something in accordance with His promises in His written Word.

“As laborers together with Him.”  (2 Corinthians 6:1)

Soli Deo Gloria: The Erosion of God-Centered Worship

Wherever in the church biblical authority has been lost, Christ has been displaced, the gospel has been distorted, or faith has been perverted, it has always been for one reason: our interests have displaced God's and we are doing his work in our way. The loss of God's centrality in the life of today's church is common and lamentable. It is this loss that allows us to transform worship into entertainment, gospel preaching into marketing, believing into technique, being good into feeling good about ourselves, and faithfulness into being successful. As a result, God, Christ and the Bible have come to mean too little to us and rest too inconsequentially upon us.

God does not exist to satisfy human ambitions, cravings, the appetite for consumption, or our own private spiritual interests. We must focus on God in our worship, rather than the satisfaction of our personal needs. God is sovereign in worship; we are not. Our concern must be for God's kingdom, not our own empires, popularity or success.


Thesis Five: Soli Deo Gloria

We reaffirm that because salvation is of God and has been accomplished by God, it is for God's glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone.

We deny that we can properly glorify God if our worship is confused with entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, self-esteem or self-fulfillment are allowed to become alternatives to the gospel.

Sola Fide: The Erosion of The Chief Article

Justification is by grace alone through faith alone because of Christ alone. This is the article by which the church stands or falls. Today this article is often ignored, distorted or sometimes even denied by leaders, scholars and pastors who claim to be evangelical. Although fallen human nature has always recoiled from recognizing its need for Christ's imputed righteousness, modernity greatly fuels the fires of this discontent with the biblical Gospel. We have allowed this discontent to dictate the nature of our ministry and what it is we are preaching.

Many in the church growth movement believe that sociological understanding of those in the pew is as important to the success of the gospel as is the biblical truth which is proclaimed. As a result, theological convictions are frequently divorced from the work of the ministry. The marketing orientation in many churches takes this even further, erasing the distinction between the biblical Word and the world, robbing Christ's cross of its offence, and reducing Christian faith to the principles and methods which bring success to secular corporations.

While the theology of the cross may be believed, these movements are actually emptying it of its meaning. There is no gospel except that of Christ's substitution in our place whereby God imputed to him our sin and imputed to us his righteousness. Because he bore our judgment, we now walk in his grace as those who are forever pardoned, accepted and adopted as God's children. There is no basis for our acceptance before God except in Christ's saving work, not in our patriotism, churchly devotion or moral decency. The gospel declares what God has done for us in Christ. It is not about what we can do to reach him.

Thesis Four: Sola Fide

We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ's righteousness is imputed to us as the only possible satisfaction of God's perfect justice.

We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ's righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.

Sola Gratia: The Erosion of the Gospel

Unwarranted confidence in human ability is a product of fallen human nature. This false confidence now fills the evangelical world; from the self-esteem gospel, to the health and wealth gospel, from those who have transformed the gospel into a product to be sold and sinners into consumers who want to buy, to others who treat Christian faith as being true simply because it works.

This silences the doctrine of justification regardless of the official commitments of our churches.

God's grace in Christ is not merely necessary but is the sole efficient cause of salvation. We confess that human beings are born spiritually dead and are incapable even of cooperating with regenerating grace.

Thesis Three: Sola Gratia

We reaffirm that in salvation we are rescued from God's wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life.

We deny that salvation is in any sense a human work. Human methods, techniques or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerated human nature.

Sola Fide: The Erosion of The Chief Article

Justification is by grace alone through faith alone because of Christ alone. This is the article by which the church stands or falls. Today this article is often ignored, distorted or sometimes even denied by leaders, scholars and pastors who claim to be evangelical. Although fallen human nature has always recoiled from recognizing its need for Christ's imputed righteousness, modernity greatly fuels the fires of this discontent with the biblical Gospel. We have allowed this discontent to dictate the nature of our ministry and what it is we are preaching.

Many in the church growth movement believe that sociological understanding of those in the pew is as important to the success of the gospel as is the biblical truth which is proclaimed. As a result, theological convictions are frequently divorced from the work of the ministry. The marketing orientation in many churches takes this even further, erasing the distinction between the biblical Word and the world, robbing Christ's cross of its offence, and reducing Christian faith to the principles and methods which bring success to secular corporations.

While the theology of the cross may be believed, these movements are actually emptying it of its meaning. There is no gospel except that of Christ's substitution in our place whereby God imputed to him our sin and imputed to us his righteousness. Because he bore our judgment, we now walk in his grace as those who are forever pardoned, accepted and adopted as God's children. There is no basis for our acceptance before God except in Christ's saving work, not in our patriotism, churchly devotion or moral decency. The gospel declares what God has done for us in Christ. It is not about what we can do to reach him.

Thesis Four: Sola Fide

We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ's righteousness is imputed to us as the only possible satisfaction of God's perfect justice.

We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ's righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.