Christians Resurrected To Judgment?

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TeachingTulip

Puritan Board Sophomore
In a previous thread, the question was asked if Christians would be “judged” for speaking idle words on Judgment Day. The implication being, that justified believers can expect to face judgment, side by side with spiritually dead reprobates.

This has troubled me, because I have been taught that judgment will be performed by none other than the Person who redeemed my soul on the cross; Christ the Son, who by His death, has already suffered judgment and the full wrath of God in my stead.

Jesus Christ has been given authority to judge and condemn the works of wicked men; but the works for which I will give account in the eyes of God, will be solely His righteous works imputed to my account.

I continued to ponder how it could be, that the very Redeemer who paid the price to remit all my sins (past, present, and future) with His blood, would bring any charge against me as His adopted elect, according to the Scriptural principle of Romans 8:33-34.

So for comfort I turned to the WCF, the LC, and to the writings of Calvin in His “Institutes” and found these encouragements:

From the Larger Catechism

Q. 70. What is justification?

A. Justification is an act of God’s free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight, not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

Q. 71. How is justification an act of God’s free grace?

A. Although Christ, by his obedience and death, did make a proper, real and full satisfaction to God’s justice in the behalf of them that are justified; yet in as much as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.

Q. 72 What is justifying faith?

A. Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.

Q. 87. What are we to believe concerning the resurrection?

A. We are to believed, that at the last day there shall be a general resurrection of the dead, both of the just and unjust, when they that are then found alive shall in a moment be changed; and the self-same bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by the virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body, and the bodies of the wicked shall be raised up in dishonour by him, as an offended judge.

Q. 90. What shall be done to the righteous at the day of judgment?

A. At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.

From Calvin’s Institutes, Book II, Chapter XVI, Paragraph XVIII

“It is most consolatory to think, that judgment is vested in him who has already destined us to share with him in the honour of judgment, (Matth. 19: 28) so far is it from being true, that he will ascend the judgment-seat for our condemnation. How could a most merciful prince destroy his own people? how could the head disperse its own members? how could the advocate condemn his clients? For if the Apostle, when contemplating the interposition of Christ, is bold to exclaim, "Who is he that condemneth?" (Rom. 8: 33,) much more certain is it that Christ, the intercessor, will not condemn those whom he has admitted to his protection. It certainly gives no small security, that we shall be sisted at no other tribunal than that of our Redeemer, from whom salvation is to be expected; and that he who in the Gospel now promises eternal blessedness, will then as judge ratify his promise. The end for which the Father has honoured the Son by committing all judgment to him, (John 5: 22,) was to pacify the consciences of his people when alarmed at the thought of judgment.”
 
Westminster Confession of Faith

Chapter XXXIII
Of the Last Judgment

I. God has appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ,[1] to whom all power and judgment is given of the Father.[2] In which day, not only the apostate angels shall be judged,[3] but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.[4]

II. The end of God's appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fulness of joy and refreshing, which shall come from the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.[5]

III. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity:[6] so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.[7]

Scripture proofs
proposition of doctrine [4]

[4] 2CO 5:10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. ECC 12:14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. ROM 2:16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. 14:10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 12 So then every one of us shall give account of himself to God. MAT 12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

I think this means both believers and unbelievers are judged. Believers are not judged for salvation (remember they had nothing to do with getting it), but will be for the deeds done in the flesh. There will be rewards and losses, but not a loss of salvation. We do not have much specificity about this in Scripture to go on.

That should be a real motivation for believers to live right in this life and try to please God by obeying His revealed Will (His Word).

For the unbeliever, their deeds will be used as just condemnation to their consignment to hell fire and damnation forever.
 
I think this means both believers and unbelievers are judged.

O.K.

I seem to think this question has less to do with rewards and punishments, than it has to do with Justification and Imputed Righteousness.

What exactly do you think Christ's justification of our sins achieved? What exactly is the value of His imputed righteousness to our accounts before God?

Should not these two achievements and gifts of Godly grace be effective on our behalf on the day of judgment? If not, for what purpose are they taught?

That should be a real motivation for believers to live right in this life and try to please God by obeying His revealed Will (His Word).

Are you saying that sanctification comes by works in addition to faith; and escaping fear of judgment depends upon one's obedience, rather than resting in God's grace?

Are you not proclaiming a gospel of justification by faith, plus works?
 
I think this means both believers and unbelievers are judged.

O.K.

I seem to think this question has less to do with rewards and punishments, than it has to do with Justification and Imputed Righteousness.

What exactly do you think Christ's justification of our sins achieved? What exactly is the value of His imputed righteousness to our accounts before God?
The penalty for our sins is physical and spiritual death. Maybe a better way of describing that is "damnation." Christ's perfect righteousness is imputed to a believer to pardon him from this. (Death spiritually not as a ceasing of consciousness but at least an eternal, pain filled separation from God).


Should not these two achievements and gifts of Godly grace be effective on our behalf on the day of judgment? If not, for what purpose are they taught?
Not only are we spared the penalty of death eternally but we are rewarded on that day with eternal life in the presence of God.

That should be a real motivation for believers to live right in this life and try to please God by obeying His revealed Will (His Word).

Are you saying that sanctification comes by works in addition to faith; and escaping fear of judgment depends upon one's obedience, rather than resting in God's grace?
No.

But believers are to live in fear of the Lord- reverence, but also to do what is right in His sight, day by day.

We seem to have almost lost that in this generation.


Are you not proclaiming a gospel of justification by faith, plus works?
Not at all.

But remember even believers are held accountable for their works done here on earth. We don't know exactly how that will play out because Scripture doesn't speak much about it, but we know it will happen. Believers will not lose salvation at the judgment day, but there are rewards and losses separate from that.

See why it is so important to build one's life upon obedience to Christ right now?
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But believers are to live in fear of the Lord- reverence, but also to do what is right in His sight, day by day.

Amen.

We are to do so out of love for God and thankfulness for His great mercies and grace.



See why it is so important to build one's life upon obedience to Christ right now?

No, I guess this is the basis for my discomfort.

I consider all legalities to have been settled in God's court of Law (the cross).

Jesus Christ fulfilled all righteousness under the Law, as federal head and on behalf of all His represented children, and forensically satisfied all Godly justice by His vicarious work and death on the cross, as Mediator in their stead.


So, if all legalities and justice have been satisfied for Christians by Christ, why would they be required to answer in any forensic sense before God, at all?

I am not antinominian, for I believe the moral sanctification worked by the indwelling Holy Spirit in all believers, is according to the moral laws of God, but I also believe Christians can and should rest in the legal accomplishments and righteous works of Christ, and not fear being held legally accountable for any forgiven sins on Judgment Day.

What sins can we commit that Christ did not already suffer the full wrath and judgment imposed by God?
 
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TeachingTulip;

No, I guess this is the basis for my discomfort.


1Cr 3:10 According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it.
1Cr 3:11 For no one can lay a foundation other than that which is laid, which is Jesus Christ.
1Cr 3:12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw--
1Cr 3:13 each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done
1Cr 3:14 If the work that anyone has built on the foundation survives, he will receive a reward.
1Cr 3:15 If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

It's not that our works will save us, but God is clear when He tells us our works will be judged --will they be found as gold and silver? or will they burn away like wood, hay or straw?

What type of works are we doing? What is our motivation?
 
What sins can we commit that Christ did not already suffer the full wrath and judgment imposed by God?

Are you seeing "judgment" as necessarily a condemning one? "Not guilty because of the cross" is also a judgment and one I hope to hear on that day.
 
Comment below.

But believers are to live in fear of the Lord- reverence, but also to do what is right in His sight, day by day.

Amen.

We are to do so out of love for God and thankfulness for His great mercies and grace.

That's certainly part of it, but not all there is to it. We are to live in a godly fear of disobeying our God, displeasing Him, rebelling against Him in thought, word and deed. We are to continually abhor and repent of the sin we realize in ourselves more, day-by-day. This is something very much throughout Scripture. It is a basic part of the Christian life.

In the self-centered generation and the popularized teaching of this generation, we have almost lost this important biblical truth.

I'll develop this more later when I have time.

Thanks for bringing this up- a lot of people are considering these topics.

Blessings.


See why it is so important to build one's life upon obedience to Christ right now?

No, I guess this is the basis for my discomfort.

I consider all legalities to have been settled in God's court of Law (the cross).

Jesus Christ fulfilled all righteousness under the Law, as federal head and on behalf of all His represented children, and forensically satisfied all Godly justice by His vicarious work and death on the cross, as Mediator in their stead.


So, if all legalities and justice have been satisfied for Christians by Christ, why would they be required to answer in any forensic sense before God, at all?

I am not antinominian, for I believe the moral sanctification worked by the indwelling Holy Spirit in all believers, is according to the moral laws of God, but I also believe Christians can and should rest in the legal accomplishments and righteous works of Christ, and not fear being held legally accountable for any forgiven sins on Judgment Day.

What sins can we commit that Christ did not already suffer the full wrath and judgment imposed by God?
 
We are justified by faith in Christ's rightousness and blood and accepted for Heaven. We are not more or less justified and adopted, at the moment we exercise faith and forever, than the saints in Heaven. All our sins past, present and future up until the moment of death are covered by justification.

Regarding our sanctification ,as well as other motivations, we are often in Scripture told that there will be different rewards in the heavenly kingdom to motivate us in our sanctification. Our entrance into Heaven is already assured by our justification.

E.g. Luke 19:15-19
"When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. The first came before him, saying, 'Lord, your mina has made ten minas more.' And he said to him, 'Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.' And the second came, saying, 'Lord, your mina has made five minas'. And he said to him, 'And you are to be over five cities.' " (ESV)

I think what Rev. Winzer recently said here:-

http://www.puritanboard.com/f30/degrees-punishment-53160/

is very useful/helpful:

I think the subject is one of speculation in so far as we could not possibly know what is entailed in degrees of punishment and glory. On that account it is wise and moderate to not include it in a Confession. However, the Confession certainly lays all the principles which are involved in the speculation. WCF 33:1, following holy Scripture, says that all men will "receive according to what they have done in the body, whether good or bad." WCF 16:6, speaks of Christ rewarding the good works of believers, while 16:7 refers to the neglect of good works as "more sinful."

Here is an illustration. Two men are in prison serving life for murder: one has a family which he loves dearly and the other is single. Prison for the family man entails more loss. So men who loved more of this world will suffer more loss.

The same applies conversely to glory. Those who have enlarged their hearts in the enjoyment of God in this life will have a bigger cup from which to draw from the rivers of God's pleasures in eternity. The sea itself is boundless; the cup in each instance will be full; but the capacity of the cup will differ from one to the other.
 
For reference, the following is from What is the Judgment Seat of Christ / Bema Seat of Christ?

Romans 14:10-12 says, “For we will all stand before God’s judgment seat…so then, each of us will give an account of himself to God.” Second Corinthians 5:10 tells us, “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.” In the context, it is clear that both scriptures are referring to Christians, not unbelievers. The judgment seat of Christ, therefore, involves believers giving an account of their lives to Christ. The judgment seat of Christ does not determine salvation; that was determined by Christ’s sacrifice on our behalf (1 John 2:2) and our faith in Him (John 3:16). All of our sins are forgiven, and we will never be condemned for them (Romans 8:1). We should not look at the judgment seat of Christ as God judging our sins, but rather as God rewarding us for our lives. Yes, as the Bible says, we will have to give an account of ourselves. Part of this is surely answering for the sins we committed. However, that is not going to be the primary focus of the judgment seat of Christ.

At the judgment seat of Christ, believers are rewarded based on how faithfully they served Christ (1 Corinthians 9:4-27; 2 Timothy 2:5). Some of the things we might be judged on are how well we obeyed the Great Commission (Matthew 28:18-20), how victorious we were over sin (Romans 6:1-4), and how well we controlled our tongues (James 3:1-9). The Bible speaks of believers receiving crowns for different things based on how faithfully they served Christ (1 Corinthians 9:4-27; 2 Timothy 2:5). The various crowns are described in 2 Timothy 2:5, 2 Timothy 4:8, James 1:12, 1 Peter 5:4, and Revelation 2:10. James 1:12 is a good summary of how we should think about the judgment seat of Christ: “Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.”

P. S. I am not necessarily endorsing every word above, just providing info.
 
I have a hard time wrapping my brain around the concept, too. It would seem that I am to believe that I cannot hope to do any work great enough to earn my salvation, but that I can do works which will determine the level of my reward once I am in Heaven. If my works are the result of His Spirit working in me, and I cannot take any credit for my good works because they come from Him, how is it that we will be judged according to those works?
 
I have a hard time wrapping my brain around the concept, too. It would seem that I am to believe that I cannot hope to do any work great enough to earn my salvation, but that I can do works which will determine the level of my reward once I am in Heaven. If my works are the result of His Spirit working in me, and I cannot take any credit for my good works because they come from Him, how is it that we will be judged according to those works?

You still did the good works, by God's grace. There could be no rewards in this life either if we were not rewarded for what we do by God's grace. It's of grace whether we do anything, whether we are saved or unsaved.

It's of God's grace if someone is able to hold down a job and be rewarded by a wage, rather than be in a wheelchair or six foot under. Is that unfair?

God rewards progress in the Christian life and use of gifts, which are all of his grace. The thought of these rewards helps us as Christians be inspired to greater progress in sanctification and use of our gifts, time, money, etc.

Would it be fair and just, if I shone with as much or more glory as e.g. Spurgeon or Calvin in Heaven?

Is it right that swimmers and runners who compete according to the rules and win get medals, gold, silver and bronze? Of course.

But if they were strictly theological they would acknowledge that even in this area it is all of God's grace (common and/or saving) that they were able to do what they did.

Every true Christian will get the medal of Christ, because every true Christian is in the race, but would it be right for a Christian who makes slow progress in sanctification and squanders his gifts or produces only a little fruit from his gifts, to get the same as someone who uses his gifts to the max, and makes great strides in sanctification?
 
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I have a hard time wrapping my brain around the concept, too. It would seem that I am to believe that I cannot hope to do any work great enough to earn my salvation, but that I can do works which will determine the level of my reward once I am in Heaven. If my works are the result of His Spirit working in me, and I cannot take any credit for my good works because they come from Him, how is it that we will be judged according to those works?

Rich,
They are rewards of Grace and we will cast our crowns (rewards) at His feet in worship realizing how it is all of His grace and nothing from us to boast about.
Jim
 
If I understand Ephesians 2 correctly, we are not saved BY good works, but FOR them.
We are His workmanship, created in Christ Jesus FOR goods works that we should walk in them.
Good works are what we walk in, not what we are saved by.
 
I want to preface this by letting everyone know that I am not bashing the confessions But this quote troubled me

So for comfort I turned to the WCF, the LC, and to the writings of Calvin in His “Institutes” and found these encouragements

Why were the Scriptures not the FIRST place you turned? This is a terrible trend when we turn to a man made document before the Word of God.

:worms::2cents:
 
My friend Mark Jones wrote about this on his blog earlier this year. This post describes the thoughts of Thomas Goodwin and John Owen on this matter. It includes the idea that there are two aspects to justification.

March 21, 2009
Goodwin & Owen on Final Judgment
Filed under: Uncategorized — thomasgoodwin @ 1:50 am

This is a good portion of some research of mine, not in my thesis, that I plan to submit to a journal. It’s an article on trajectories in the doctrine of justification during seventeenth-century England. One of the trajectories I address below is the so-called “judgment according to works”.

The debate over justification was many-sided in the seventeenth century; and the doctrine of a final judgment according to works was not ignored by the Reformed orthodox. In fact, many of them wrote on the issue in a way not too dissimilar to, say, John Murray in the twentieth century.

The first point to make is that Thomas Goodwin does in fact affirm a double justification; the first authoritative, the second declarative or demonstrative. This is both before God and also made before the entire world by God. Goodwin writes that ‘the one is the justification of men’s persons coram Deo, before God, as they appear before him nakedly, and have to do with him alone for the right to salvation; and so they are justified by faith without works, either as looked at by God or by themselves’ (7:181). Believers, in this state, are accounted righteous through faith in Christ. Goodwin then adduces Rom. 4:2-5, the example of Abraham, in support of this justification; a justification that is a ‘private transaction’ (Goodwin’s term) between both.

However, God will, at the Day of Judgment, as King of all the world, judge men and ‘put a difference between man and man, and that upon this account, that the one were true believers when he justified them; the other were unsound, even in their very acts of faith …’ (Ibid). God will therefore make evident, for all to see, the difference between those whom he has truly justified and those who have been left under wrath, even though they may have ‘professed’ faith. One group, the justified, will hear ‘Come, ye blessed’ while the other will hear ‘Go, ye cursed.’

But Goodwin wants to do justice to James and Paul. God will not ‘put the possession of salvation upon that private act of his own, without having anything else to show for it.’ The key in all of this is to understand that Goodwin is making an argument for God’s own justification of himself at the day of judgment. God justifies apart from works, but he also will ‘go demonstratively to work’ and clearly distinguish between believing Abraham and unbelieving Ishmael. God will ‘justify his own acts of justification’ (Ibid). Or, put another way, God will justify the faith of the believer who has been justified.

The contrast between Paul and James is then brought into clearer view: ‘In a word, Abraham’s person, considered singly and alone, yea, as ungodly, is the object of Paul’s justification without works, Rom. 4:3-5. But Abraham, as professing himself to have such a true justifying faith, and to have been justified thereupon, and claiming right to salvation by it, Abraham, as such, is to be justified by works’ (Ibid).

Further, we can look at the case of Abraham in Genesis 22:12 (’now I know that you fear God’). God now has a visible demonstration of Abraham’s justification; ’so that whereas before I, upon a private act of my own, justified thee upon believing, I can now own thee to all the world, and have an evidence to give upon certain knowledge’ (182).

Here is where it gets interesting. Goodwin speaks about what sense ‘a man may be said to be judged by his works at the latter day’ (182). All those judged will either be justified or condemned. ‘So there is no more danger to say, a man at the latter day shall be justified by his works, as evidences of his state and faith, than to say he shall be judged according thereto’ (they are to be taken in the same sense, according to Goodwin).

To be judged ‘according to works’ is meant demonstratively. Christ will, for example, show forth and declare Abraham’s justification by looking to of his offering up of his son. The judgment at the latter day whereby believers are saved is termed a justification (see Matt. 12:36-37). Goodwin remarks that ‘[n]either is it anywhere said, that God will judge men according to their faith only ….’ Rather, ‘God will say, I am to judge thee so as every one shall be able to judge my sentence righteous together with me: 1 Cor. 4:5 …. the whole world may know that he justified one that had true faith indeed’ (Ibid). Again, the force of Goodwin’s argument rests primarily on God’s own justification of himself as the one who justifies the wicked.

The result of this, for Goodwin, is that ‘Paul’s judging according to works, and James his justification by works; are all one, and are alike consistent with Paul’s justification by faith only. For in the same epistle where he argues so strongly for justification by faith without works, as Rom. 3,4, he in chapter 2, also declares, that “he will judge every man according to his works”‘ (Ibid).

Goodwin concludes his argument (page 185) by using Abraham, again, as an example to drive home his basic point. That is, when man first believes, upon a bare act of faith, God justifies him. ‘And yet the case is such, as if in the future course of his life that man did not walk so as, by works and dispositions of holiness accompanying that faith, to give demonstration of himself to be a true believer, God at the latter day must recall that sentence, as pronounced upon a dead and empty act of faith. When therefore in his future course he walks suitably, he is said to fulfill or make good that first act of God; for he gives sufficient proof and demonstration that he had, and hath that kind of faith upon which God alone will be sure to justify a man, even a working faith that is lively. And in this sense is that saying of James here to be understood’ (185-86).

It seems to me that Goodwin is essentially arguing for a twofold justification. However, we must be careful what is meant by that. Principally, God is justifying himself. But, it is also true (see page 182) that Goodwin’s affirms a ‘judgment according to works’ (e.g. ‘neither will it be a sufficient plea at the latter day to say, Lord, thou knowest I believed, and cast myself at thy grace. God will say, I am to judge thee so as every one shall be able to judge my sentence righteous together with me …’ 182).

There’s no doubt Owen takes a similar approach than Goodwin. Owen is aware that some argue that every one shall be judged (and justified) by God at the last day in the same way and manner, or on the same grounds, by their works. ‘But’, says Owen, ‘God doth not justify any in this life secundum opera‘ (5:161). Believers are only said to be justified in this life apart from works. Therefore, he argues that it would be strange for God to justify at the last day by works when Scripture constantly ascribes our justification before God by faith apart from works.

Similarly to Goodwin, however, Owen argues that while we are not justified according to our works, God will judge all men, ‘and rendereth unto all men, at the last judgment, according to their works’; this is true and affirmed in Scripture (5:161). Furthermore, the ‘end of God in the last judgment is the glory of his remunerative righteousness, (2 Tim. 4:8)’ (Ibid).

Speaking of Matthew 25, Owen argues that this ‘is only of the visible church’ (Ibid). Like Goodwin, he argues that all in the visible church will plead their faith and this faith will be ‘put unto the trial whether it were sincere, true faith or no, or only that which was dead and barren. And this trial is made solely by the fruits and effects of it; and otherwise, in the public declaration of things unto all, it cannot be made. Otherwise, the faith whereby we are justified comes not into judgment at the last day‘ (Ibid) (See John 5:24).

All of this does not make Goodwin or Owen Roman Catholic sympathizers. For example, Owen’s chief polemic against Rome consists primarily in proving their distinction of a double justification to be false. The first justification, according to Rome, is the infusion of grace, through baptism which effects grace automatically ex opere operato, whereby original sin is extinguished and the habits of sin are expelled (5:137). The second justification is the formal cause of their good works (5:138).

Paul, they say, treats of the first justification only, whence he excludes all works … but James treats of the second justification; which is by good works …. Sanctification is turned into a justification …. The whole nature of evangelical justification, consisting in the gratuitous pardon of sin and the imputation of righteousness … is utterly defeated by it (Ibid).

Elsewhere, Owen argues that the distinction of two justifications, as defended and articulated by the Catholic Church leaves us with no justification at all (5:141).

There are only two ways by which a man may be justified according to Owen. The first justification is “By the works of the law” (5:157), wherein sinners are to fulfill all the terms of the law, like Christ, and the second is “by grace”, wherein Christ has fulfilled all the terms of the law on behalf of the elect (5:139). Justification is a work of God, “by grace”, that is once completed “in all the causes and the whole effect of it, though not as unto the full possession of all that it give right and title unto”(5:143). What Owen means is that a man is fully declared righteous as soon as he, by grace, puts his faith in Christ. However, the full benefits of justification like heaven, for example, are a future possession. Moreover, by believing with justifying faith, Christians become “sons of God” and have a right to all the benefits of his mediation which leaves any other justification unnecessary. Moreover, through faith in Christ believers sins are forgiven so that no one can lay charge against God’s elect, for “he that believeth hath everlasting life” (5:144-5). If justification is not at once complete, that is, in need of a second justification, “no man can be justified in this world” (5:145).

For no time can be assigned, nor measure of obedience be limited, whereon it may be supposed that any one comes to be justified before God, who is not so on his first believing; for the Scripture does nowhere assign any such time or measure. And to say that no man is completely justified in the sight of God in this life, is at once to overthrow all that is taught in the Scriptures concerning justification, and wherewithal all peace with God and comfort of believers. But a man acquitted upon his legal trial is at once discharged of all that the law has against him (Ibid).

For these reasons Owen rejects the Catholic doctrine of a twofold justification (cf. 5:159-60). Moreover, the Westminster Confession of Faith and Catechisms do not speak of a second justification but of an open acknowledgement and acquittal on the Day of Judgment. “What shall be done to the righteous at the day of judgment? A. At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted”(WLC 90).

Regarding the place of justified sinners in the covenant Owen makes several pertinent comments. The justified sinner is forgiven for all future sins, unless, however, “they should fall into such sins as should, ipso facto, forfeit their justified estate, and transfer them from the covenant of grace into the covenant of works; which we believe God, in his faithfulness, will preserve them from” (5:146). Here Owen is speaking of apostatized believers who then become subject to the full demands of God’s law but because of his doctrine of perseverance elect believers will not fall away (11:passim). He continues by arguing that because sin cannot be pardoned before it is committed, the obligations of the curse of the law are nullified in justified sinners which are “consistent with a justified estate, or the terms of the covenant of grace” (Ibid). Believers derive their security in justification from the fact that “It is God that justifieth;” And this depends on “the unchangeableness of the everlasting covenant (emphasis ours), which is ‘ordered in all things, and sure’…” (5:147).
 
I have a hard time wrapping my brain around the concept, too. It would seem that I am to believe that I cannot hope to do any work great enough to earn my salvation, but that I can do works which will determine the level of my reward once I am in Heaven. If my works are the result of His Spirit working in me, and I cannot take any credit for my good works because they come from Him, how is it that we will be judged according to those works?

Salvation is by grace (God's unmerited, unearned favor) through faith (a supernatural faith God gives that allows us to abide in that faith forever) in Christ's righteousness alone. This is Sola fide, one of the key doctrines of Scripture.

This spares us from eternal damnation for our sins because, in a miracle of God, the perfect righteousness of Christ is imputed to us, as if it were our own, according to the good pleasure of the will of God determined in eternity past.

This allows believers to be forever in the presence of God, with new glorified bodies. That in itself, is incredible beyond our understanding.

But what we do in this life will also be a basis for the perfect judgment of our Lord with rewards and losses that will pertain to the world to come.

You may be asking about Sanctification here.

Remember, God totally, completely 100% does:
1) election,
2) effectual calling,
3) regenerates,
4) gives saving faith,
5) justifies
6) adopts us into the Body of Christ

We have no part in getting any of these, they are gifts from God. He alone can give them.

But sanctification, as I understand it, is a cooperative process between us and God. Now that He has changed our nature, we are truly free to obey God, both from right motive (of the heart) and externally with the behavior.

An unbeliever cannot do both of these. That's why when an unbeliever does a "good deed" is not acceptable in a salvific way to God because it is not done with a right heart to obey God. The reformer's called these works by unbeliever's acts of "civil virtue." They are "good" on one level, society may benefit from them, God uses them as He works things together for His own purposes, but they are not acceptable as perfect obedience to God because they are not done with a right heart. And... God looks at the heart too.

So, a believer can now please God by truly obeying Him (both from the outside and from the heart).

This is what Christ will judge His own for- and He will do so perfectly.

As I understand it
 
I didn't read all these answers so if someone has already said this then just see it as me agreeing with what they said. First we need to come to this question with Christ in mind as being central to all things. In the last day when we are judged, we have to ask WHY we are being judged and what that means. As Scott said before, our judgment will not be a condemning judgment for Christ was condemned for us on the cross. So why bring up all of our sins and reminded all of creation of the things we did? Well, the reason for God to announce the sins we have committed before all of creation has nothing to do with us but has everything to do with Christ. It is quite important that He achieve all the glory due Him. By telling of our sins and telling how He paid for our sins, He achieves that glory. For example, if I were to buy you a car, the only way I would get credit for helping you out is if I were to tell everyone that I bought you that car. If my deed was not told, then I would get no credit. It's the same with Christ. I, as a human being, do not know each and every sin that you have committed (I don't even know each and every sin that I have committed). If every one of your sins is not announced before all of creation and then His pardon announced for that sin, how will He receive due glory for all that He has done for you? Our aim should be for Him to receive all glory due Him even if it means that each of our sins will be judged in light of what He has done for us. So our judgment of sins on the last day will not be condemnation, but instead, our judgment will be a "This is what she did and this is how Christ paid for what she did" and we will be pleased and grateful to hear this announced bc it will please us to glorify Him. We will not feel shame or condemnation on that day but everlasting love and gratitude towards Him. All of our good works will be judged in the same way for the same reason. He will recall all the good works we did. He will say, "My child did this good work by the Holy Spirit working that good work in them bc I did that good work when I walked on the earth and My good works were imputed to her." Try to remember that the word judgment isn't always negative. Christ will be our judge and He will judge what we've done in light of what He has done. Hope that makes sense.
 
I have a hard time wrapping my brain around the concept, too. It would seem that I am to believe that I cannot hope to do any work great enough to earn my salvation, but that I can do works which will determine the level of my reward once I am in Heaven. If my works are the result of His Spirit working in me, and I cannot take any credit for my good works because they come from Him, how is it that we will be judged according to those works?

You have stated my sentiments, exactly.

In fact, Christians are commanded to "rest" from their own works. Failure to do so is a form of "disobedience." Hebrews 3:18-4:11

I consider my "reward" on Judgment Day, to be found standing WITH Christ at the throne (I Corinthians 6:3), at His right hand (Matthew 25:33), and He continuing to intercede on my behalf, as my Advocate.

"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." I John 2:1

I believe Christ's role as my High Priest and Mediator will continue to be effective, even on that Day:

"Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Hebrews 7:25

-----Added 9/11/2009 at 02:14:53 EST-----

For these reasons Owen rejects the Catholic doctrine of a twofold justification (cf. 5:159-60). Moreover, the Westminster Confession of Faith and Catechisms do not speak of a second justification but of an open acknowledgement and acquittal on the Day of Judgment. “What shall be done to the righteous at the day of judgment? A. At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted”(WLC 90).

Regarding the place of justified sinners in the covenant Owen makes several pertinent comments. The justified sinner is forgiven for all future sins, unless, however, “they should fall into such sins as should, ipso facto, forfeit their justified estate, and transfer them from the covenant of grace into the covenant of works; which we believe God, in his faithfulness, will preserve them from” (5:146). Here Owen is speaking of apostatized believers who then become subject to the full demands of God’s law but because of his doctrine of perseverance elect believers will not fall away (11:passim). He continues by arguing that because sin cannot be pardoned before it is committed, the obligations of the curse of the law are nullified in justified sinners which are “consistent with a justified estate, or the terms of the covenant of grace” (Ibid). Believers derive their security in justification from the fact that “It is God that justifieth;” And this depends on “the unchangeableness of the everlasting covenant (emphasis ours), which is ‘ordered in all things, and sure’…” (5:147).

Thank you for this rich post. I appreciate greatly these quotes. I have read quite a bit of John Owen, and it is from him that I have formed a lot of my views and gained great assurance of my faith and ultimate salvation in the Lord.

I bolded the portions that reflect my current beliefs. I agree teaching a "double justification" is dangerous and patterned after Rome. I believe a rigid distinction must be kept between justification and sanctification; neither being synergistic.
 
But believers are to live in fear of the Lord- reverence, but also to do what is right in His sight, day by day.

Amen.

We are to do so out of love for God and thankfulness for His great mercies and grace.



See why it is so important to build one's life upon obedience to Christ right now?

No, I guess this is the basis for my discomfort.

I consider all legalities to have been settled in God's court of Law (the cross).

I assume by this you mean "justification." God, in a legal sense declares us "just" in His sight by imputing Christ's righteousness to us as if it were our own.

But the Lordship of Christ that follows that (the moment of salvation), is what the Christian life is all about after that.

The process by which we are conformed more and more to the likeness of Christ thereafter is "sanctification."


Jesus Christ fulfilled all righteousness under the Law, as federal head and on behalf of all His represented children, and forensically satisfied all Godly justice by His vicarious work and death on the cross, as Mediator in their stead.


So, if all legalities and justice have been satisfied for Christians by Christ, why would they be required to answer in any forensic sense before God, at all?

Because while God mercifully spares us from the death penalty our sin deserves, He commands us now to obey Him all the more.

I am not antinominian, for I believe the moral sanctification worked by the indwelling Holy Spirit in all believers, is according to the moral laws of God, but I also believe Christians can and should rest in the legal accomplishments and righteous works of Christ, and not fear being held legally accountable for any forgiven sins on Judgment Day.

For salvation we rest in that "legal declaration" that saves us. But, thenceforth, our chief end in this life is to obey God, using the new nature He has given us to bring Honor and Glory to Him. This is what this life is about.

(This is why in reformed theology, there is "church discipline.")


What sins can we commit that Christ did not already suffer the full wrath and judgment imposed by God?

No sin will get us the punishment it deserves, eternal damnation.

So, what are the consequences of sin when a Christian disobeys God?

The Christian suffers all the miseries that come as consequences of their sin here in this world, a sense of loss of fellowship with their Creator, and some sort of judgment for it in the life to come- not to lose salvation but in terms of reward, loss of reward, other losses, we don't know exactly because Scripture does not tell us with much specificity.

The Larger Catechism summarizes the doctrine of Scripture this way:


Westminster Larger Catechism

Q. 28. What are the punishments of sin in this world?
[emphasis added]

A. The punishments of sin in this world are either inward, as blindness of mind,[101] a reprobate sense,[102] strong delusions,[103] hardness of heart,[104] horror of conscience,[105] and vile affections;[106] or outward, as the curse of God upon the creatures of our sakes,[107] and all other evils that befall us in our bodies, names, estates, relations, and employments;[108] together with death itself.[109]

Scripture proofs

[[101] Ephesians 4:18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart.

[102] Romans 1:28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.

[103] 2 Thessalonians 2:11. And for this cause God shall send them strong delusion, that they should believe a lie.

[104] Romans 2:5. But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.

[105] Isaiah 33:14. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? Genesis 4:13. And Cain said unto the LORD, My punishment is greater than I can bear. Matthew 27:4. Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

[106] Romans 1:26. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature.

[107] Genesis 3:17. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life.

[108] Deuteronomy 28:15-18. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket and thy store. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.

[109] Romans 6:21, 23. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.... For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

/QUOTE]
 
Scott,

I want to thank you very much for your responses to my OP, for indeed I seek to know how others view these matters and the reasons for their conclusions.

With all due respect though, you are applying Scripture and the specific LG teachings on reprobation to this subject, which is invalid.

None of this applies to regenerated saints who have been adopted by grace into the family of God.
 
Scott,

I want to thank you very much for your responses to my OP, for indeed I seek to know how others view these matters and the reasons for their conclusions.

With all due respect though, you are applying Scripture and the specific LG teachings on reprobation to this subject, which is invalid.

None of this applies to regenerated saints who have been adopted by grace into the family of God.

The temporal miseries of sin apply to believers also. Sin is not without consequence to believers- not in this life nor in the life to come.

Westminster Confession of Faith

Chapter XIII
Of Sanctification
I. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection,[1] by His Word and Spirit dwelling in them:[2] the dominion of the whole body of sin is destroyed,[3] and the several lusts thereof are more and more weakened and mortified;[4] and they more and more quickened and strengthened in all saving graces,[5] to the practice of true holiness, without which no man shall see the Lord.[6]

II. This sanctification is throughout, in the whole man;[7] yet imperfect in this life, there abiding still some remnants of corruption in every part;[8] whence arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.[9]

III. In which war, although the remaining corruption, for a time, may much prevail;[10] yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome;[11] and so, the saints grow in grace,[12] perfecting holiness in the fear of God.[13]

Sanctification here shows us there is a "war" with sin in the life of the believer, "fear" of God in doing wrong, "corruption" that remains.

-----Added 9/11/2009 at 03:44:11 EST-----

Westminster Confession of Faith
[emphasis added]

Chapter XV
Of Repentance unto Life

I. Repentance unto life is an evangelical grace,[1] the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ.[2]

II. 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,[3] purposing and endeavouring to walk with Him in all the ways of His commandments.[4]

III. Although repentance is not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof,[5] which is the act of God's free grace in Christ,[6] yet it is of such necessity to all sinners, that none may expect pardon without it.[7]

IV. As there is no sin so small, but it deserves damnation;[8] so there is no sin so great, that it can bring damnation upon those who truly repent.[9]

V. 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.[10]

VI. As every man is bound to make private confession of his sins to God, praying for the pardon thereof;[11] upon which, and the forsaking of them, he shall find mercy;[12] so he that scandelizeth 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;[13] who are thereupon to be reconciled to him, and in love to receive him.[14]

Repentance, out of love for God (and fear of disobeying Him) is commanded of believers. That's because there are consequences for believers sinning, both in this life and the life to come (not a loss of salvation, however).

Remember, repentance is an ongoing process, a basic part of the Christian life. It involves:
1) confessing sin
2) forsaking sin
3) making restituion/reconciliation as much as within your power

This is because there are consequences for it. The Lord's atonement covered their ultimate penalty in terms of salvation, but does not free us from all consequences in this life or the next.

In fact, we have some reason to believe (not a completely clear case), but some basis to believer scripturally that God will even cut the life short of a believer who gives himself more and more over to sin.

-----Added 9/11/2009 at 03:52:55 EST-----

1 Corinthians 5
1It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

2And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

3For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

4In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,

5To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.


This is talking about believers- and the severe consequences of walking a disorderly life, contrary to one's profession.

-----Added 9/11/2009 at 04:13:13 EST-----

Another aspect of Christians suffering the consequences of their sin (and make no mistake about it, God ordains the consequences) is reflected here:

Westminster Confession of Faith

Chapter XVII
Of the Perseverance of the Saints

...
III. 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;[7] and, for a time, continue therein:[8] whereby they incur God's displeasure,[9] and grieve His Holy Spirit,[10] come to be deprived of some measure of their graces and comforts,[11] have their hearts hardened,[12] and their consciences wounded;[13] hurt and scandalize others,[14] and bring temporal judgments upon themselves.[15]

Notice Christians incur God's pleasure, are deprived of some measure of their graces and comforts, bring temporal judgments on themselves.

Here are the Scripture proofs for these propositions. Notice these Scriptures are not exclusively directed at "the reprobate:"

[7] MAT 26:70 But he denied before them all, saying, I know not what thou sayest. 72 And again he denied with an oath, I do not know the man. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the **** crew.

[8] PSA 51 (the title) To the chief muscian, A psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. 51:14 Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.

[9] ISA 64:5 Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved. 7 And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. 9 Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. 2SA 11:27 And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bare him a son. But the thing that David had done displeased the Lord.

[10] EPH 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

[11] PSA 51:8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 10 Create in me a clean heart, O God; and renew a right spirit within me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. REV 2:4 Nevertheless I have somewhat against thee, because thou hast left thy first love. SON 5:2 I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. 3 I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? 4 My beloved put in his hand by the hole of the door, and my bowels were moved for him. 6 I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.

[12] ISA 63:17 O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance. MAR 6:52 For they considered not the miracle of the loaves: for their heart was hardened. 16:14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

[13] PSA 32:3 When I kept silence, my bones waxed old through my roaring all the day long. 4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. 51:8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.

[14] 2SA 12:14 Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die.

[15] PSA 89:31 If they break my statutes, and keep not my commandments; 32 Then will I visit their transgression with the rod, and their iniquity with stripes. 1CO 11:32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
 
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The temporal miseries of sin apply to believers also.

The Scriptures and Question 28 of the Larger Catechism you quoted pertain to the misery of sin in this world for those souls remaining under the Covenant of Works.

To learn about the Christian's standing under the Covenant of Grace, questions 31-36 all apply. The regenerated elect of God do not suffer such terrible miseries from sin in this world, because they are indwelt by God's Holy Spirit "who enables them unto all holy obedience, as the evidence of their faith and thankfulness to God, and as the way he hath appointed them to salvation." (Question 38 LG)

Besides, the subject of the OP is not the ramifications of sin in this world, but whether Christians will resurrect to face punishments and judgment for sin in the next world.



Sin is not without consequence to believers- not in this life nor in the life to come.

Agreed, but the believer has quick and sure remedy for his sins. He has a faithful High Priest who, when sin is confessed, "is faithful and just to forgive us our sins and to cleanse us from unrighteousness." I John 2:9

I see the difference between unrepentant sin and repentant sin to be a like difference between day and night. Scripture that describes the miseries of reprobate souls, left by God in their sins, and guilty of death for failing to keep the Covenant of Works, describes an exact opposite of the condition of saints who have been raised to new spiritual life and enjoy the benefits of the Covenant of Grace.

And it is regenerated souls to whom the following pertains:

Westminster Confession of Faith

Chapter XIII
Of Sanctification
I. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection,[1] by His Word and Spirit dwelling in them:[2] the dominion of the whole body of sin is destroyed,[3] and the several lusts thereof are more and more weakened and mortified;[4] and they more and more quickened and strengthened in all saving graces,[5] to the practice of true holiness, without which no man shall see the Lord.[6]

II. This sanctification is throughout, in the whole man;[7] yet imperfect in this life, there abiding still some remnants of corruption in every part;[8] whence arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.[9]

III. In which war, although the remaining corruption, for a time, may much prevail;[10] yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome;[11] and so, the saints grow in grace,[12] perfecting holiness in the fear of God.[13]


Chapter XV
Of Repentance unto Life

I. Repentance unto life is an evangelical grace,[1] the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ.[2]

II. 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,[3] purposing and endeavouring to walk with Him in all the ways of His commandments.[4]

III. Although repentance is not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof,[5] which is the act of God's free grace in Christ,[6] yet it is of such necessity to all sinners, that none may expect pardon without it.[7]

IV. As there is no sin so small, but it deserves damnation;[8] so there is no sin so great, that it can bring damnation upon those who truly repent.[9]

V. 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.[10]

VI. As every man is bound to make private confession of his sins to God, praying for the pardon thereof;[11] upon which, and the forsaking of them, he shall find mercy;[12] so he that scandelizeth 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;[13] who are thereupon to be reconciled to him, and in love to receive him.[14]
[/quote]

Repentance, out of love for God (and fear of disobeying Him) is commanded of believers. That's because there are consequences for believers sinning, both in this life and the life to come (not a loss of salvation, however).

Under the Covenant of Works, repentance is commanded. And all men fail to repent.

Under the Covenant of Grace, repentance is granted by God. See II Timothy 2:25; Acts 3:26, 5:31, 11:18.


Remember, repentance is an ongoing process, a basic part of the Christian life. It involves:
1) confessing sin
2) forsaking sin
3) making restituion/reconciliation as much as within your power

This is because there are consequences for it. The Lord's atonement covered their ultimate penalty in terms of salvation, but does not free us from all consequences in this life or the next.

In fact, we have some reason to believe (not a completely clear case), but some basis to believer scripturally that God will even cut the life short of a believer who gives himself more and more over to sin.

I am not unwilling to discuss this further, but it is drifting off-topic to my OP. And I have already given answer as to how confession of sin, cleanses us from sin, so that there should be no further consequences in this life or the next.



1 Corinthians 5
1It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

2And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

3For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

4In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,

5To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.


This is talking about believers- and the severe consequences of walking a disorderly life, contrary to one's profession.

Again, this is off topic. Perhaps you would like to start a new thread . . .
 
TeachingTulip
I am not unwilling to discuss this further, but it is drifting off-topic to my OP. And I have already given answer as to how confession of sin, cleanses us from sin, so that there should be no further consequences in this life or the next.

Yes.

The problem is your answers do not at all line up with Scripture or the Confessions.:)

-----Added 9/11/2009 at 04:42:19 EST-----

Ronda,

There are so many errors in what you are saying, it's hard to know where to begin.

Quote:
Originally Posted by Scott1 View Post

The temporal miseries of sin apply to believers also.
The Scriptures and Question 28 of the Larger Catechism you quoted pertain to the misery of sin in this world for those souls remaining under the Covenant of Works.

No, the miseries of sin apply to anyone who commits sin. Think of King David- did he suffer the miseries of his sin? Did it even affect future generations and divide a whole nation in two?

Did not Moses suffer the miseries of his sin?

Were they under the "covenant of works"? (No, they too were under the covenant of grace, as are we)



To learn about the Christian's standing under the Covenant of Grace, questions 31-36 all apply. The regenerated elect of God do not suffer such terrible miseries from sin in this world, because they are indwelt by God's Holy Spirit "who enables them unto all holy obedience, as the evidence of their faith and thankfulness to God, and as the way he hath appointed them to salvation." (Question 38 LG)
Actually, a case can be made they suffer it more, because they are more sensitive to offending their God.


Besides, the subject of the OP is not the ramifications of sin in this world, but whether Christians will resurrect to face punishments and judgment for sin in the next world.


Gomarus

Second Corinthians 5:10 tells us, “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.”

-----Added 9/11/2009 at 04:54:55 EST-----

Westminster Larger Catechism
[emphasis added]


Question 94: Is there any use of the moral law to man since the fall?

Answer: Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

Question 95: Of what use is the moral law to all men?

Answer: The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly;to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

Question 96: What particular use is there of the moral law to unregenerate men?

Answer: The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

Question 97: What special use is there of the moral law to the regenerate?

Answer: Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them: How much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

-----Added 9/11/2009 at 05:15:51 EST-----

Dr John MacArthur
Questions and Answers
http://www.gty.org/Resources/Questions/QA97

What is the purpose of the judgment Seat of Christ?
Romans 14:10-12; 1 Corinthians 3:10

What is the purpose of the Judgment Seat of Christ?

The Bible talks about the Judgment Seat of Christ--also referred to as the bema--in three places: Romans 14:10-12; 1 Corinthians 3:10--4:5; and 2 Corinthians 5:1-10. Only church-age saints will appear at that judgment, as shown in 2 Corinthians 5:10: "For we must all appear before the judgment seat of Christ."

The purpose of the bema is an exhaustive evaluation of our lives. First Corinthians 4:5 says the Lord will come and "bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God."

That passage reveals Paul's emphasis on the judgment seat of Christ. Notice that Paul says each man's praise will come to him from God. God gives rewards to the victors; He does not whip the losers. We know that He won't condemn us for our sins at that point, because Romans 8:1 says, "There is therefore now no condemnation to those who are in Christ Jesus."

Thus, the purpose of the judgment seat of Christ is to examine a Christian's total life. We will be recompensed for the deeds we have done, whether good or bad (2 Cor. 5:10). The term used there refers to a summing up and estimation of the total pattern of a believer's life. This overall focus should keep us from worrying over every stupid thing we've ever done, or thoughtless sin we have committed. It's a time of reward, not punishment.

At the same time, while we won't be condemned for our sins, our present lives do affect what will happen at the Judgment Seat of Christ. Here's how:

1. Sin and indifference in this life rob us of our present desire for serving the Lord. That in turn means a loss of rewards, because we will not have used our time to His glory. That is why Paul exhorts us to "be careful how [we] walk, not as unwise men, but as wise, making the most of [our] time, because the days are evil" (Eph. 5:15-16, NASB).
2. Sin and indifference result in a loss of power in our lives because sin grieves the Holy Spirit.
3. Sin and indifference cause us to pass up opportunities for service, which we would otherwise perform and be rewarded for.

The greatest consequence of unfaithfulness here on earth is that it disappoints Christ. First John 2:28 says, "And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming." That is a sobering thought--we could be ashamed as we stand before the Lord. At the same time, it should encourage us with the prospect of receiving His lavish rewards if we serve Him faithfully during our time here on earth.
.
 
Jesus does the good works and pays the penalty for our sins in the case of justification.

We do the good works in the case of sanctification by God's grace.

Sanctification isn't a "let go and let God" scenario. We are involved. But we cannot take the credit for anything good we do in the process of sanctification because it can all be traced to God's grace.

The heavenly rewards are rewards of God's grace, as in a real sense are all rewards - For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it? (I Cor. 4:7). There is nothing wrong with God rewarding people for things they have done or not done by God's grace.

If there were something wrong with it there could be no rewards at all even in this life by one human being to another.

Quote fromTeaching Tulip
Besides, the subject of the OP is not the ramifications of sin in this world, but whether Christians will resurrect to face punishments and judgment for sin in the next world.

There won't be any punishments for believers in the heavenly kingdom (!!!) but there will be different rewards. Of course there will be no envy of other's rewards.

The works of the regenerate to the extent they come from a true motive and are presented to God through Christ are acceptable to God and worthy of reward by God. But the believer will ascribe and trace anything good he does or doesn't do ultimately to the grace of God, the sanctifying power of Christ's blood, and the vivifying power of the Holy Spirit.

None of the works of the non-believer are of this nature.
 
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No, the miseries of sin apply to anyone who commits sin. Think of King David- did he suffer the miseries of his sin? Did it even affect future generations and divide a whole nation in two?

Did not Moses suffer the miseries of his sin?

Were they under the "covenant of works"? (No, they too were under the covenant of grace, as are we)

I may be mistaken about this, but didn't Moses and David live under the Old Covenant; specifically the Mosaic Covenant of Law? Yes, God in His grace, gifted them with faith in the Covenant promises of a future Savior, who would come from David's seed, but this only "fore-signified" the performance of the Covenant of Grace during the incarnation of Jesus Christ:

Q. 34. How was the covenant of grace administered under the Old Testament?

A. The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all fore-signify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation. (LG)




Westminster Larger Catechism
[emphasis added]


Question 94: Is there any use of the moral law to man since the fall?

Answer: Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

Question 95: Of what use is the moral law to all men?

Answer: The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly;to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

Question 96: What particular use is there of the moral law to unregenerate men?

Answer: The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

Question 97: What special use is there of the moral law to the regenerate?

Answer: Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them: How much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

No arguments against these teachings, which define Sanctification.



Dr John MacArthur
Questions and Answers
What is the purpose of the judgment Seat of Christ?

What is the purpose of the judgment Seat of Christ?
Romans 14:10-12; 1 Corinthians 3:10

What is the purpose of the Judgment Seat of Christ?

The Bible talks about the Judgment Seat of Christ--also referred to as the bema--in three places: Romans 14:10-12; 1 Corinthians 3:10--4:5; and 2 Corinthians 5:1-10. Only church-age saints will appear at that judgment, as shown in 2 Corinthians 5:10: "For we must all appear before the judgment seat of Christ."

The purpose of the bema is an exhaustive evaluation of our lives. First Corinthians 4:5 says the Lord will come and "bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God."

That passage reveals Paul's emphasis on the judgment seat of Christ. Notice that Paul says each man's praise will come to him from God. God gives rewards to the victors; He does not whip the losers. We know that He won't condemn us for our sins at that point, because Romans 8:1 says, "There is therefore now no condemnation to those who are in Christ Jesus."

Thus, the purpose of the judgment seat of Christ is to examine a Christian's total life. We will be recompensed for the deeds we have done, whether good or bad (2 Cor. 5:10). The term used there refers to a summing up and estimation of the total pattern of a believer's life. This overall focus should keep us from worrying over every stupid thing we've ever done, or thoughtless sin we have committed. It's a time of reward, not punishment.

At the same time, while we won't be condemned for our sins, our present lives do affect what will happen at the Judgment Seat of Christ. Here's how:

1. Sin and indifference in this life rob us of our present desire for serving the Lord. That in turn means a loss of rewards, because we will not have used our time to His glory. That is why Paul exhorts us to "be careful how [we] walk, not as unwise men, but as wise, making the most of [our] time, because the days are evil" (Eph. 5:15-16, NASB).
2. Sin and indifference result in a loss of power in our lives because sin grieves the Holy Spirit.
3. Sin and indifference cause us to pass up opportunities for service, which we would otherwise perform and be rewarded for.

The greatest consequence of unfaithfulness here on earth is that it disappoints Christ. First John 2:28 says, "And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming." That is a sobering thought--we could be ashamed as we stand before the Lord. At the same time, it should encourage us with the prospect of receiving His lavish rewards if we serve Him faithfully during our time here on earth.

This teaching is Dispensational, not Covenantal, so not very helpful to me.

Besides,

" . . The scripture saith, Whosoever believeth on him shall not be ashamed." Romans 10:11

"According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death." Philippians 1:20

"For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." II Tim. 1:12

"And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming." I John 2:28

Gomarus

Second Corinthians 5:10 tells us, “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.”


I did not disagree with the Scripture Gomorus presented. We will ALL "appear" at the judgment seat of Christ. My question has to do with what will happen there.

My hope is that my faith in the imputed righteousness of Jesus Christ will be counted as doing good. My hope is that repentance and confession of my sins during my lifetime and trusting in Christ to keep me cleansed, will be counted as doing good. I fully expect to be "without spot and blemish" on that Day, according to the promise of Ephesians 5:25-27, for this Scripture reveals the purpose of God was:

" . . .Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish."

I also believe the wisdom of the Westminster Divines who give these assurances to the elect sons of God:

"Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in Him; not as though they were in this life wholly unblameable and unreproveable in God's sight; but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections." WSC Chapter XVI, Article VI

"Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God, and estate of salvation (which hope of theirs shall perish); yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavouring to walk in all good conscience before Him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed." WCF Chapter XVIII, Article I

And I repeat this fine quote from John Owen provided by Tim, teaching on the LG Question 90:

" . . .the Westminster Confession of Faith and Catechisms do not speak of a second justification but of an open acknowledgement and acquittal on the Day of Judgment. “What shall be done to the righteous at the day of judgment? A. At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted”


Nothing there mentioned about reviewing the sins of His people; rather they are "openly acknowledge and acquitted!" Wonderful hope of mercy and glory!

(I see now that you are editing your posts, after my responses, so I will have to go back and see if there is anything else that I should clarify.)
 
TeachingTulip
I may be mistaken about this, but didn't Moses and David live under the Old Covenant; specifically the Mosaic Covenant of Law? Yes, God in His grace, gifted them with faith in the Covenant promises of a future Savior, who would come from David's seed, but this only "fore-signified" the performance of the Covenant of Grace during the incarnation of Jesus Christ:

In reformed theology, there are two overall covenants- the covenant of works that was broken by Adam and placed mankind under the curse of sin and death, and the covenant of grace that God began immediately after Adam's sin. (Actually, there are three- a "covenant of redemption" that is implicit, often not explicitly stated. It represents the agreement between the members of the trinity to bring about redemption)

In the Old Testament, the covenant of grace looked toward the promised Messiah and redeemer, Jesus Christ.

In the New Testament, the covenant of grace looks back at the promised risen Savior and redeemer Jesus Christ.

Old Testament believers were saved by the same substance (grace through faith) as we are today. They suffered for their sin as we do today. The temporal suffering of sin was the same for Moses and David as today, even though they were in the Old Testament.

Old Testament believers were under the covenant of grace as are we.

TeachingTulip
Under the Covenant of Grace, repentance is granted by God. See II Timothy 2:25; Acts 3:26, 5:31, 11:18.

In a sense, yes.

But Believers too are commanded to repent. You can see that throughout the Westminster Standards covered above.

-----Added 9/11/2009 at 07:35:42 EST-----

Quote:
Westminster Larger Catechism
[emphasis added]


Question 94: Is there any use of the moral law to man since the fall?

Answer: Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

Question 95: Of what use is the moral law to all men?

Answer: The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly;to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

Question 96: What particular use is there of the moral law to unregenerate men?

Answer: The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

Question 97: What special use is there of the moral law to the regenerate?

Answer: Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them: How much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

TeachingTulip
No arguments against these teachings, which define Sanctification.

Not entirely.

These passages are addressed toward the use of the law and disobedience of God's law by both believers AND unbelievers. Look at the catechism questions carefully, some here are addressed to believers, some to unbelievers, some to both.

All suffer for disobedience.

TeachingTulip
This teaching is Dispensational, not Covenantal, so not very helpful to me.

Dr. MacArthur is describing the sense in which believers suffer loss at the judgment seat. He is not talking about dispensationalism.

TeachingTulip
My hope is that my faith in the imputed righteousness of Jesus Christ will be counted as doing good. My hope is that repentance and confession of my sins during my lifetime and trusting in Christ to keep me cleansed, will be counted as doing good. I fully expect to be "without spot and blemish" on that Day,

Yes, the imputed righteousness of Christ "justifies" us before God and spares us the punishment of eternal damnation and allows us to enter the presence of our Lord forever.

I'm glad in this statement you are recognizing repentance and confession of sins is required (not one time, but as an ongoing process) of every believer.

TeachingTulip
Nothing there mentioned about reviewing the sins of His people; rather they are "openly acknowledge and acquitted!

One cannot be acquitted if charges are not brought.

As far as perseverance of the saints (not sure that was a part of the post), yes we are eternally justified and preserved by God who did everything to save us, we did nothing to save ourselves. Likewise, we can do nothing to "unsave" ourselves.

Glory be to God for that!
 
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In reformed theology, there are two covenants- the covenant of works that was broken by Adam and placed mankind under the curse of sin and death, and the covenant of grace that God began immediately after Adam's sin.

I assume you do know that this is a matter of debate within the Reformed camp. What you claim is the conclusions of Infralapsarians, who think grace was provided by God after the fall.

But then, there is the Supralapsarian view.


One cannot be acquitted if charges are not brought.

Huh? No charges?

Imputed sin is the legal rendering and charge of sin issued by God against all the offspring of Adam; the sentence against such crime to be a sure and inescapable death penalty. (Romans 6:23)

Justification (forgiveness and legal pardon of such legal charges of sin) is the forensic accomplishment of Christ on the cross, achieved on behalf of His people.

So what is your next argument . . . .?

How many other ways do you choose to differ with Scripture and the Westminster Divines?
 
In reformed theology, there are two covenants- the covenant of works that was broken by Adam and placed mankind under the curse of sin and death, and the covenant of grace that God began immediately after Adam's sin.

I assume you do know that this is a matter of debate within the Reformed camp. What you claim is the conclusions of Infralapsarians, who think grace was provided by God after the fall.

No. Two covenants- one of works, one of redemption are part and parcel of reformed theology.

But then, there is the Supralapsarian view.


One cannot be acquitted if charges are not brought.

Huh? No charges?

Imputed sin is the legal rendering and charge of sin issued by God against all the offspring of Adam; the sentence against such crime to be a sure and inescapable death penalty. (Romans 6:23)

Justification (forgiveness and legal pardon of such legal charges of sin) is the forensic accomplishment of Christ on the cross, achieved on behalf of His people.

So what is your next argument . . . .?

How many other ways do you choose to differ with Scripture and the Westminster Divines?
.

-----Added 9/12/2009 at 07:31:33 EST-----

In reformed theology, there are two covenants- the covenant of works that was broken by Adam and placed mankind under the curse of sin and death, and the covenant of grace that God began immediately after Adam's sin.

I assume you do know that this is a matter of debate within the Reformed camp. What you claim is the conclusions of Infralapsarians, who think grace was provided by God after the fall.

No.

Not in the Westminster Confession you list in your profile as what you confess.

Two covenants- one of works, one of redemption are part and parcel of reformed theology.

Your profile says you subscribe to the Westminster Confession.

Here are the two covenants described in your Confession:

Westminster Confession of Faith
[emphasis added]

Chapter VII
Of God's Covenant with Man

I. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God's part, which He has been pleased to express by way of covenant.[1]

II. The first covenant made with man was a covenant of works,[2] wherein life was promised to Adam; and in him to his posterity,[3] upon condition of perfect and personal obedience.[4]

III. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second,[5] commonly called the covenant of grace; wherein He freely offers unto sinners life and salvation by Jesus Christ; requiring of them faith in Him, that they may be saved,[6] and promising to give unto all those that are ordained unto eternal life His Holy Spirit, to make them willing, and able to believe.[7]

IV. This covenant of grace is frequently set forth in scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.[8]

V. This covenant was differently administered in the time of the law, and in the time of the Gospel:[9] under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come;[10] which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,[11] by whom they had full remission of sins, and eternal salvation; and is called the Old Testament.[12]

VI. Under the Gospel, when Christ, the substance,[13] was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord's Supper:[14] which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy,[15] to all nations, both Jews and Gentiles;[16] and is called the New Testament.[17] There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.[18]

But then, there is the Supralapsarian view.


One cannot be acquitted if charges are not brought.

Huh? No charges?

Imputed sin is the legal rendering and charge of sin issued by God against all the offspring of Adam; the sentence against such crime to be a sure and inescapable death penalty. (Romans 6:23)

Justification (forgiveness and legal pardon of such legal charges of sin) is the forensic accomplishment of Christ on the cross, achieved on behalf of His people.

So what is your next argument . . . .?

(You're not understanding the meaning of the word "forensic")

How many other ways do you choose to differ with Scripture and the Westminster Divines?
.

As your profile professes to hold to the Westminster Standards, you must be greatly confused, because you are refuting it at every turn.

Not understanding it is one thing. Repudiating it is another.
 
I don't know if it would be a form of punishment for me to have my sins declared on the Day of judgment. I'd just be happy to be Home and to also receive an unmerited reward for what I've done with God's grace, by God's grace.

Whether our sins are declared on the day of judgment or not, I believe we will have an insight into God's works of providence (individual and collective history) that we do not presently have, so that we may praise Him for how He has woven His grace and Man's rebellion, to our good and His glory.

We will know things that the greatest minds in archaeology and history have puzzled over. In the Heavenly realm we'll have the greatest history lesson(s) ever. That will include the history of sin. Our hearts will swell with thankfulness in a way they do not here, when we realise how we were delivered.
 
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