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William Perkins’ 10 Signs Of Conversion To The Christian Faith

Are you Saved?

William Perkins (1558–1602), known as the Father of the Puritan Movement, was a theologian and preacher who shaped generations of English Protestants. With clarity and pastoral urgency, Perkins laid out ten steps that describe the soul’s journey into true conversion. These were not intended as cold doctrines but as spiritual markers to help ordinary believers examine their hearts.

As Jesus said in Matthew 7:21, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven…” Genuine salvation is not merely a profession but a Spirit-wrought transformation.

Here are Perkins’ ten steps, explained, supported with Scripture, and expounded upon for today’s reader:

Hearing the Word of God with Conviction

“So faith comes from hearing, and hearing through the word of Christ.” —Romans 10:17

True conversion begins when the Word of God is heard—not only with the ears but with the conscience awakened. The Word pierces the heart and lays bare the soul. Regular engagement with Scripture uncovers sin, corrects the mind, and begins the inward work of grace.

Exegesis: Paul teaches that faith is not self-generated; it arises through the Spirit’s work as we encounter Christ in the gospel. Conviction is evidence that the Word is taking root.

Learning to Discern Good from Evil

“But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.” —Hebrews 5:14

As a person continues in the Word, their conscience becomes sharpened. Sin loses its disguises. Holiness becomes beautiful. This step marks spiritual growth in wisdom and an increasing alignment with God’s will.

Exegesis: The writer to the Hebrews rebukes spiritual stagnation. Discernment is not automatic—it grows through consistent exposure to God’s truth and obedience.

Conviction of Personal Sin

“Woe is me! For I am lost; for I am a man of unclean lips…” —Isaiah 6:5
“All have sinned and fall short of the glory of God.” —Romans 3:23

Genuine conversion brings a realization that sin is not just a concept but a personal offense against God. It produces humility, confession, and a sense of one’s need for reconciliation.

Exegesis: Isaiah’s vision of God’s holiness exposes his sinfulness, just as God’s Word does for us. Paul, in Romans, universalizes the guilt—all must reckon with this reality.

Fearing God’s Wrath

“It is a fearful thing to fall into the hands of the living God.” —Hebrews 10:31
“The fear of the Lord is the beginning of wisdom.” —Proverbs 9:10

While modern thinking often softens God’s justice, Perkins reminds us that true conversion does not ignore the reality of judgment. A holy fear drives us from sin and into the arms of mercy.

Exegesis: Hebrews speaks to professing Christians who are tempted to turn away. God’s wrath is not a medieval myth—it is a biblical warning that reveals His justice and calls us to repentance.

Seriously Considering the Gospel

“For I am not ashamed of the gospel, for it is the power of God for salvation…” —Romans 1:16–17

To consider the gospel is not a passing thought—it is to weigh it, to meditate on it, and to seek understanding. The gospel reveals both our ruin and God’s remedy. The more deeply it is considered, the more clearly Christ’s beauty is seen.

Exegesis: Paul highlights that the gospel reveals God’s righteousness. This is not man’s work for God, but God’s work for man. We receive this righteousness through faith.

Beginning to Trust Christ

“Whoever believes in him is not condemned…” —John 3:18
“The life I now live… I live by faith in the Son of God, who loved me and gave himself for me.” —Galatians 2:20

The convicted soul turns from self to Christ. Trust begins. Faith reaches out—not with perfect strength, but with genuine dependence. Christ becomes not just the Savior, but my Savior.

Exegesis: Faith unites us to Christ. John makes the contrast clear: belief brings life, unbelief brings condemnation. Galatians shows the personal nature of saving faith.

Overcoming Doubt and Unbelief

“Lord, I believe; help my unbelief!” —Mark 9:24
“I have been crucified with Christ… and the life I now live… I live by faith…” —Galatians 2:20

A growing believer does not live in constant despair. Though doubts arise, the heart increasingly rests in God’s truth. This assurance is the fruit of spiritual maturity and the Spirit’s witness.

Exegesis: The father in Mark shows that imperfect faith is still true faith. God meets us in our weakness. As we grow, faith replaces doubt—not by our strength, but by God’s promises.

Resting on the Promises of God

“For all the promises of God find their Yes in him.” —2 Corinthians 1:20
“I will never leave you nor forsake you.” —Hebrews 13:5

A converted heart learns to cling to the promises of God—not as vague hopes but as personal assurances. The “I wills” of Scripture become the foundation upon which we stand.

Exegesis: God’s promises are secured in Christ. Every covenant word finds fulfillment in Him. The believer lives not by sight, but by trusting these sure promises.

Evangelical Sorrow for Sin

“Blessed are those who mourn, for they shall be comforted.” —Matthew 5:4
“Rivers of water run down from my eyes, because men do not keep Your law.” —Psalm 119:136

As one grows in grace, sorrow deepens—not only for personal sin but for sin in the world. This is not despair, but a Spirit-produced grief that leads to intercession, repentance, and hope.

Exegesis: Jesus blesses those who mourn—not with self-pity but over sin. Psalm 119 expresses a heart so aligned with God’s holiness that it weeps over unrighteousness.

Seeking to Obey God

“If you love me, you will keep my commandments.” —John 14:15
“Be doers of the word, and not hearers only, deceiving yourselves.” —James 1:22

True conversion produces obedience. Not to earn God’s favor—but because we have received it. The new heart delights in God’s law and longs for His name to be honored.

Exegesis: Jesus makes obedience the fruit of love, not legalism. James warns that hearing without doing is spiritual self-deception. Real faith works through love.

Final Exhortation: Examine Yourself

Perkins’ list is not meant to create fear, but clarity. As Paul writes in 2 Corinthians 13:5, “Examine yourselves, to see whether you are in the faith.”

These ten steps map out the Spirit’s work in the soul. Have you experienced them? Do they reflect your own journey? If not, don’t delay. Run to Christ. Ask Him to grant you a new heart. There is no sin so great that His grace cannot cover.

As Perkins once warned and encouraged:
“Let us not content ourselves with the outward show of religion, but labor to have the truth and power of it in our hearts.”

Submit yourself to the test—and above all, submit yourself to Christ.

Suffering Is The Soil Of Growth

Whenever I feel the weight of deep suffering in my life—when the questions are louder than the answers and hope seems far—I try to imagine what it would have been like to live during the 400 years of Israelite bondage in Egypt. I picture the burning sun overhead, the endless days of grueling slave labor, and the absence of rest. There was no Sabbath yet—Moses hadn’t arrived. The law wasn’t given. The only thing I would have to cling to was a faint promise passed down from generations: that God would send a Deliverer. That one day, the land promised to our forefather Abraham would be ours. But until then, it was just the desert heat and the weight of chains. And yet, somehow, that promise sustained them—and it sustains me, too.

The Reality of Bondage

The Israelites lived under the heavy burden of Egyptian oppression for centuries. Generation after generation knew nothing but slavery. They woke up to the crack of whips, worked under the unforgiving sun, and fell asleep with calloused hands and aching bodies. There was no respite, no break, no weekend. The idea of a “Sabbath” didn’t exist yet. Their suffering was not brief or occasional; it was systemic and generational.

For many of us, suffering may not look like physical slavery, but it often feels like we are shackled. We live through seasons where it seems like God is silent, and hope is distant. Emotional pain, financial struggles, relational breakdowns, chronic illness—these burdens press down on us. We begin to wonder if God sees, if He hears, or if He remembers.

The Long Wait for a Promise

God had made a covenant with Abraham long before the Israelites ever entered Egypt. He promised Abraham a land, a nation, and a blessing that would reach the entire world (Genesis 12:1-3). But in Genesis 15:13-16, God also made it clear that the fulfillment of that promise would not come quickly:

“Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions… for the iniquity of the Amorites is not yet complete.”

There is a staggering weight to those words: “not yet complete.” God was not only working on behalf of His people, but also weaving together justice for the land they would one day inhabit. The Israelites suffered while the sin of another people group reached its fullness. This is not a comfortable truth, but it is a divine one: sometimes our suffering is interwoven with a plan we cannot see, bound up in justice and mercy that are being timed with divine precision.

God Does Not Forget

Exodus 2:23-25 gives us a glimpse into God’s heart in the midst of long suffering:

“The people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. God saw the people of Israel—and God knew.”

That final phrase, “and God knew,” is one of the most comforting in all of Scripture. God’s knowledge is not detached. He doesn’t just observe—He enters in, He acts, and He delivers. And in His perfect timing, He raised up Moses to lead His people out of bondage. The deliverer came, just as He promised.

And centuries later, another Deliverer would come—the greater Moses, Jesus Christ. He didn’t just lead us out of physical slavery, but out of bondage to sin and death. His kingdom has been established, and though we wait for its fullness, the promise has already begun to unfold.

Christian Suffering Today

We still walk through wilderness seasons. We still feel the sting of unanswered prayers, the fatigue of carrying burdens that seem to have no end. But Christian suffering is never purposeless. It is shaped by a narrative of redemption. We don’t just suffer in silence; we suffer in hope.

When I feel stuck in the middle of a season that makes no sense, I try to remind myself: Abraham didn’t see the promised land fulfilled in his lifetime. The Israelites waited generations. Yet God was faithful. Always faithful. The same God who heard their groaning hears ours.

In our trials, we have the benefit of looking back on the full arc of God’s redemptive plan. We know how the story plays out. Jesus came. The Spirit dwells in us. The kingdom is here and still coming. That doesn’t take away the pain, but it infuses it with meaning and hope.

Encouragement for the Journey

If you’re walking through a season of suffering right now, I want to encourage you with this: God is not blind to your pain. He sees. He hears. He knows. Just as He remembered His covenant with Abraham, He remembers the promises He’s made to you in Christ.

The path may not be clear. The future might look uncertain. But we serve a God who fulfills every word He has spoken. Moses came. Jesus came. The promises have not failed, and they never will.

So hold on. Keep trusting. Your suffering is not the end of the story—it may very well be the soil in which God’s deepest work is being done. Trust in His providence, even when you can’t yet see the deliverance. Because it’s coming. It always does.

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Beards of the Reformers: A Modern Symbol of Christian Conviction

Throughout history, the outward expressions of faith have often served as visible markers of deeper theological and cultural convictions. One such tradition, often overlooked, is the growing of beards among Reformed churchmen, a practice deeply rooted in the legacy of the Protestant Reformers—Martin Luther, John Calvin, and John Knox. These men, pillars of the Reformation, chose to grow out their beards as an act of protest against the Roman Catholic Church’s insistence that monks remain clean-shaven.

However, this was more than mere defiance—it was a declaration of biblical manhood and a theological statement that stood against the constraints of enforced celibacy. By allowing their beards to grow, these Reformers expressed a clear affirmation of marriage, family, and the priesthood of all believers. Today, in an era saturated with promiscuity, libertinism, and a distortion of biblical masculinity, the resurgence of bearded Reformed men could once again serve as a sign of commitment—not only to historic Protestant faith but also to the God-ordained institutions of marriage and fatherhood.

The Beard as a Sign of Reformation Heritage

To understand the significance of beards in the Reformed tradition, one must look at the historical context in which the Reformers lived. In the Roman Catholic Church of the Middle Ages, monks were required to shave their faces as a sign of their celibacy and devotion to their order. The act of shaving symbolized their separation from the world and their renunciation of marriage. The Reformers, in their opposition to monasticism and the unbiblical enforcement of clerical celibacy, deliberately embraced their beards as a means of differentiation.

John Knox, the fiery Scottish Reformer, wore his beard long as a sign of his identity as a preacher of God’s Word and a married man. John Calvin, known for his meticulous theological writings, also bore a beard as a reflection of his adherence to biblical norms rather than Catholic traditions. Even Martin Luther, who was once an Augustinian monk, let his beard grow as a declaration of his newfound biblical conviction that clergy should marry, as Paul instructed in 1 Timothy 3:2: “An overseer must be the husband of one wife.”

In this way, the beard became more than just a stylistic choice; it was a visual affirmation of biblical fidelity and a rejection of man-made restrictions on God’s design for marriage and family.

A Symbol for the Modern Churchman

In today’s society, Christian men who seek marriage and fatherhood often find themselves swimming against a cultural tide that promotes casual relationships, extended adolescence, and an aversion to responsibility. The biblical model of manhood—one of leadership, provision, and commitment to family—is increasingly seen as archaic, if not outright oppressive.

Growing a beard, while certainly not a requirement for godliness, can serve as a small but significant marker of one’s alignment with historic Christian convictions. In the same way that the Reformers used their beards to signify their rejection of clerical celibacy and their embrace of marriage, modern Reformed men can use their beards as a testimony to their commitment to biblical masculinity, marriage, and the raising of godly offspring.

The Biblical View of Beards and Manhood

Scripture itself speaks positively of beards as a symbol of dignity and wisdom. In Leviticus 19:27, God commanded the Israelites not to cut the edges of their beards, distinguishing them from the surrounding pagan nations. In 2 Samuel 10:4-5, the humiliation of David’s servants was marked by the shaving of their beards, signifying a loss of honor.

While the New Testament does not command the growing of beards, it is evident that in the cultural and biblical mindset, a man’s beard often signified maturity, wisdom, and respectability. In light of this, the act of growing a beard today can be a reflection of a desire to embrace biblical patterns of manhood in a world that often seeks to blur the distinctions between the sexes.

Reclaiming the Beard as a Counter-Cultural Statement

The world today is marked by a radical departure from biblical principles. The sexual revolution has devalued marriage, encouraged promiscuity, and led many young men to abandon their God-given responsibilities. The Apostle Paul warns against such times in 2 Timothy 3:1-5, describing a generation that would be “lovers of self, lovers of money, proud, arrogant, disobedient to their parents, ungrateful, unholy, heartless…”

Christian men must respond by embracing biblical counter-cultural symbols—signs that mark them as distinct from the world’s wayward trends. Just as the Reformers grew out their beards as a sign of defiance against enforced celibacy and as an affirmation of marriage, modern Reformed men can reclaim this tradition as a declaration of their desire to marry, raise children, and lead their households in godliness.

This is not to say that every Christian man must grow a beard to prove his faithfulness. But in a time when masculinity itself is under attack, tangible symbols can serve as important reminders—both to ourselves and to those around us—of our commitment to biblical principles. A full, well-groomed beard can stand as an emblem of a man’s devotion to his faith, his family, and his role as a leader within the home and the church.

Conclusion: More Than Facial Hair

While the beard itself holds no salvific power, its historical and theological significance should not be overlooked. In the time of the Reformers, it was a mark of defiance against an unbiblical suppression of marriage. Today, it can serve as a mark of defiance against a culture that devalues marriage, promotes immorality, and seeks to efface biblical masculinity.

Growing a beard as a Christian man is not about legalism or empty symbolism—it is about identifying with a heritage of biblical conviction and a vision of godly manhood. It is a small but meaningful way to declare, “I stand with the Reformers. I stand with the biblical vision of marriage and family. I stand for Christ.”

So, to the modern Reformed man considering whether to grow out his beard, let it be a reminder of your theological heritage, your commitment to biblical manhood, and your desire to honor God in all aspects of life—including how you present yourself to the world.

The Interwoven Tapestry of Scripture and the Faithful Response of Zacchaeus

Introduction: The Unity of Scripture

The Bible is not a collection of isolated stories but an intricately woven tapestry where every verse, chapter, and book connects to the whole. From Genesis to Revelation, God reveals His redemptive plan, showing His faithfulness, justice, and mercy throughout history. Scripture interprets Scripture—what is foreshadowed in the Old Testament finds fulfillment in the New, and what is revealed in the New illuminates the truths of the Old.

Jesus Himself affirmed this unity when He said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). The prophecies, the laws, the wisdom literature, and the narratives all work together, revealing Christ as the centerpiece of God’s plan. Even passages that seem disparate are connected by deeper theological themes—covenant, redemption, faith, and the kingdom of God.

The Gospel accounts are no exception. They do not merely offer isolated stories about Jesus but instead build upon themes found throughout the entirety of Scripture. Two encounters in particular—the Rich Young Ruler (Luke 18:18-30) and Zacchaeus (Luke 19:1-10)—serve as powerful examples of this interconnectedness. In these parallel accounts, Jesus calls for the same kind of faith, yet only one man responds with the surrender and trust that God desires.

The Call to Surrender: The Rich Young Ruler and Zacchaeus

At first glance, the stories of the Rich Young Ruler and Zacchaeus seem to present two entirely different men. The Rich Young Ruler is a man of privilege, wealth, and religious devotion. He comes to Jesus, asking, “Good Teacher, what must I do to inherit eternal life?” (Luke 18:18). Zacchaeus, on the other hand, is a tax collector—a man despised by his fellow Jews, known for extortion and greed. And yet, these two men share a critical similarity: they are both wealthy, and they both have an opportunity to follow Christ.

Jesus’ response to the Rich Young Ruler is striking. He tells him to obey the commandments, and when the man insists he has done so since his youth, Jesus adds, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me” (Luke 18:22). The young man, though morally upright, walks away sorrowful, for he is unwilling to part with his wealth.

Contrast this with Zacchaeus. Unlike the Rich Young Ruler, Zacchaeus does not approach Jesus asking what he must do to inherit eternal life. Instead, he is so desperate to see Christ that he climbs a sycamore tree. When Jesus calls him down and declares that He will stay at his house, Zacchaeus responds immediately, saying, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold” (Luke 19:8).

Where the Rich Young Ruler hesitated and held onto his riches, Zacchaeus joyfully gave them away. Where one man walked away sad, the other leaped forward in faith. Both men were given the same test: to surrender their wealth in trust of Christ. But only Zacchaeus responded with the kind of faith Jesus desired.

The Hidden Longing for God in the Hearts of the Faithful

What made the difference? Why did Zacchaeus respond in faith while the Rich Young Ruler clung to his possessions? The answer lies in the hidden longing God places within the hearts of those who will respond to Him.

Throughout Scripture, we see this theme of a deep, inexpressible longing for God—an ache in the soul that cannot be satisfied by the things of this world. David expresses this longing in the Psalms:

“As the deer pants for streams of water, so my soul pants for you, my God.” (Psalm 42:1)

“Whom have I in heaven but you? And earth has nothing I desire besides you.” (Psalm 73:25)

This longing is the work of the Holy Spirit, drawing men and women to God. Zacchaeus, though steeped in wealth and sin, had this yearning hidden in his heart. He climbed the tree not just to see Jesus, but because something inside of him was desperate for something more. When Christ called his name, it was as if the floodgates opened. His response was not one of reluctant duty but of overwhelming joy. He had found what his heart truly desired.

The Rich Young Ruler, on the other hand, did not recognize this longing—or rather, he allowed his worldly wealth to drown it out. He wanted eternal life, but not enough to let go of the things that he thought sustained him. His riches had become his god, and in the end, he walked away because his heart was not ready to surrender to the true God.

God’s Revelation Through Scripture and in Our Hearts

God hides this longing within the hearts of the faithful, but He also reveals it to us through His Word. Scripture does not merely tell stories; it speaks directly to our hearts, awakening in us a desire for something beyond this world.

Jesus Himself spoke of this mystery when He said:

“The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.” (Matthew 13:44)

The faithful recognize this treasure when they encounter it. Zacchaeus did. He saw that following Christ was worth more than all the riches he had accumulated. His joy was not in what he had to give up, but in what he had gained—Christ Himself.

This is the pattern we see throughout Scripture. Abraham left his homeland to follow God’s promise. Moses left the riches of Egypt to lead God’s people. Paul considered everything he had as “rubbish” compared to knowing Christ (Philippians 3:8). These men responded to the hidden longing in their hearts—a longing placed there by God and revealed through His Word.

Conclusion: Our Response to the Call

The stories of the Rich Young Ruler and Zacchaeus are not just historical accounts—they are mirrors that reflect our own spiritual condition. When God calls us to follow Him, do we respond with faith, like Zacchaeus, or do we walk away sorrowful, like the Rich Young Ruler?

God has placed in each of us a longing for Himself. Some recognize it and respond; others suppress it, distracted by the temporary treasures of this world. Yet through Scripture, He continually calls us to Himself, awakening the desire for something greater—something eternal.

Zacchaeus’ response to Jesus was not just about giving away wealth. It was about recognizing that Christ was worth more. His heart had been stirred long before he climbed the sycamore tree, and when Jesus called his name, he knew there was only one answer: joyfully surrendering everything to follow his Savior.

May we, too, hear the call of Christ and respond with faith, for He is the treasure our hearts were made for.

The Strength in Vulnerability: Trusting God and Others in Our Christian Walk

Vulnerability is one of the hardest things to embrace in life. The world often tells us that strength means independence, self-sufficiency, and never letting people see our weaknesses. But as followers of Christ, we are called to something greater—a life of honesty, humility, and deep connection with God and others.

For many of us, opening up about our struggles, failures, or doubts can feel risky. What if someone judges us? What if they compare their struggles to ours, making us feel insignificant? What if they use our openness against us? These are real concerns, and yet, vulnerability is a crucial part of our spiritual growth and relationships within the church.

Let’s explore why vulnerability is essential, how to cultivate it wisely, and how to handle it when someone responds poorly to our openness.

The Biblical Call to Vulnerability

The Bible is filled with examples of people who were open about their struggles, pain, and weaknesses before God and others. Jesus Himself modeled vulnerability—He wept (John 11:35), expressed deep distress in the Garden of Gethsemane (Matthew 26:38), and even cried out in anguish on the cross (Matthew 27:46). If Jesus, the Son of God, did not hide His emotions or burdens, why should we?

Paul also embraced his weaknesses, writing in 2 Corinthians 12:9-10:

“But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.”

Vulnerability is not a sign of failure—it is a demonstration of trust in God. It allows us to rely on His strength rather than our own and to build relationships based on honesty and grace.

Why Vulnerability Matters in Christian Community

1. It Fosters Genuine Connection

Surface-level relationships may be comfortable, but they don’t bring true healing or spiritual growth. When we open up to others, we create space for authentic connection. James 5:16 tells us:

“Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.”

Healing and encouragement happen when we are honest about our struggles and allow others to come alongside us.

2. It Allows Others to Support Us in Prayer

When we keep our burdens hidden, we deny others the opportunity to intercede for us. Galatians 6:2 urges us:

“Carry each other’s burdens, and in this way you will fulfill the law of Christ.”

Sharing our struggles allows our brothers and sisters in Christ to lift us up in prayer, offering the strength we need to endure trials.

3. It Reflects Christ’s Love and Grace

When we are vulnerable, we create a culture of openness and grace. If we pretend to be perfect, we unintentionally tell others that they need to do the same. But when we admit our shortcomings, we remind people of God’s grace. As Psalm 34:18 reassures us:

“The Lord is close to the brokenhearted and saves those who are crushed in spirit.”

God draws near to those who are hurting, and as His people, we should do the same for one another.

How to Be Vulnerable with Wisdom

Being vulnerable does not mean sharing everything with everyone. It requires discernment. Here are some practical ways to cultivate healthy vulnerability in your faith and relationships:

1. Start Small

You don’t have to share your deepest struggles with everyone at once. Begin by opening up to a trusted friend, mentor, or small group. Allow yourself to experience the freedom of being honest without fear.

2. Seek Out Godly Counsel

The elders of the church are there for a reason. We elect them for their wisdom, spiritual maturity, and ability to shepherd the congregation. If you are struggling, don’t hesitate to reach out to them. Titus 1:7-9 describes elders as:

“…hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.”

Elders and church leaders are equipped to guide you through spiritual battles, offer biblical wisdom, and help you grow in faith.

3. Set Boundaries with Unsafe People

Unfortunately, not everyone will respond well to your vulnerability. Some people may judge, compare, or dismiss your struggles. If you encounter someone who:

Guilt-trips you by making you feel like your struggles aren’t valid
Constantly gives unsolicited advice instead of listening
Uses your openness against you

…then it’s okay to set boundaries. Protect your heart, but don’t let one bad experience stop you from seeking authentic relationships.

A simple response to an unhelpful person could be:

“I appreciate your perspective, but I was really hoping for someone to listen.”
“I know you’ve had struggles too, but right now, I just need to share what I’m going through.”
“I don’t think this conversation is helping me in the way I need right now.”

If a person continues to disregard your boundaries, it’s okay to limit how much you share with them in the future.

4. Trust God More Than Your Fear of Rejection

At the end of the day, vulnerability is an act of trust—not just in people, but in God. Even if someone misuses your openness, God sees your heart and will not let your pain go to waste. Psalm 56:8 reminds us:

“You have kept count of my tossings; put my tears in your bottle. Are they not in your book?”

God cares deeply about your struggles, and He honors the trust you place in Him and His people.

Final Encouragement

I want to leave you with this: You are not alone in your struggles. Whatever you are facing, no matter how small or overwhelming it seems, you are deeply valued by God. The church is meant to be a place of healing, grace, and support. While not every person will respond perfectly, there are godly men and women—elders, pastors, mentors—who are here to walk with you in your faith.

Vulnerability is not weakness. It is strength in Christ. It allows us to experience His love more fully and to build relationships that reflect His grace. Keep seeking, keep trusting, and keep leaning on the body of Christ. You are not meant to walk this journey alone.

If you’ve been hurt by someone misusing your openness, don’t let it close your heart. Instead, bring it to God, seek wisdom in who to trust, and continue pressing into His love. For when we are weak, He is strong (2 Corinthians 12:10).

Enosh: They Began To Call Upon The Name Of The LORD

Introduction

Genesis 4:25-26 marks a critical turning point in biblical history. Following the tragic events of Cain’s murder of Abel, we see a glimmer of hope in the birth of Seth and, subsequently, his son Enosh. The passage states:

“Adam knew his wife again, and she bore a son and called his name Seth, for she said, ‘God has appointed for me another offspring instead of Abel, for Cain killed him.’ To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.” (Genesis 4:25-26, ESV)

This passage is significant for several reasons. First, it establishes the continuation of the godly lineage through Seth. Second, it introduces Enosh, whose name carries deep theological implications. Lastly, it marks the first recorded instance of collective worship and invocation of Yahweh’s name.

The Consequences of Sin: From Expulsion to Murder

Before examining the significance of Enosh and the subsequent calling upon the name of the Lord, it is necessary to understand the broader context. Adam and Eve had been expelled from the Garden of Eden due to their disobedience (Genesis 3). God had warned that eating from the tree of the knowledge of good and evil would bring death (Genesis 2:17). While physical death did not occur immediately, spiritual death—separation from God—became a reality. Sin had entered the world, corrupting all of human existence.

The first clear manifestation of this corruption was the murder of Abel by his brother Cain (Genesis 4:8). Cain, driven by jealousy and rage, took the life of his righteous brother, an act that demonstrated the quick and devastating effects of sin. As the firstborn of Adam and Eve, Cain was expected to carry forward the human race, but instead, he brought forth bloodshed. This heinous act showed that sin was not merely an isolated incident but a growing malignancy that threatened humanity’s future.

The Birth of Seth: God’s Provision

Following Abel’s death and Cain’s exile, Eve bore another son, Seth. His name means “appointed” or “granted,” reflecting Eve’s recognition that God had graciously provided another offspring. The significance of Seth’s birth is monumental, as he becomes the father of a line through which faithfulness to God is preserved. Unlike Cain’s descendants, who became known for their rebellion, Seth’s descendants would be those who “call upon the name of the Lord.”

Enosh: The Fragility of Man

Seth’s son, Enosh, is a figure of great theological importance. His name, as noted by biblical scholar Kenneth A. Mathews, connotes the “fragility of man.” The Hebrew word Enosh is often used in Scripture to emphasize human weakness and mortality (cf. Psalm 103:15-16; Job 7:17). The naming of Enosh signals an awareness that human life is fleeting and ultimately dependent on God.

At this point in history, humanity had not yet acquired great wealth, power, or fame. There were no kingdoms, no vast empires, no accumulated fortunes—only the stark reality of life’s brevity. Unlike later generations who sought to make a name for themselves (Genesis 11:4), the early descendants of Adam were deeply aware of their mortality.

The Universal Problem: Death

The greatest existential crisis for humanity has always been the certainty of death. As Solomon later writes, “For the living know that they will die” (Ecclesiastes 9:5). This awareness of death, apart from God, leads to either despair or defiance. Some, like Cain and his descendants, sought to establish earthly legacies, attempting to defy their own mortality through human achievement. Others, like those in Seth’s line, turned toward God in recognition of their dependence on Him.

The ultimate distinction between the righteous and the wicked is how they respond to this reality. For the righteous, death is not the end; it is the beginning of eternal life in God’s presence. For the wicked, death is the terrifying reality of eternal separation from God’s holiness, goodness, and mercy. Jesus Himself warned of this reality:

“Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.’” (Matthew 25:41, ESV)

This truth ought to shake every person to the core. If sin leads to death, and if death apart from God results in eternal judgment, what hope is there?

The First Revival: Calling Upon the Name of the Lord

Genesis 4:26 declares that “at that time people began to call upon the name of the LORD.” This phrase marks the first recorded act of public worship and corporate prayer. The Hebrew verb qara’ (“to call”) is used elsewhere in Scripture to indicate an earnest plea for divine help (cf. Joel 2:32; Psalm 116:4).

This act of calling upon the Lord was not merely a religious ritual; it was a declaration of dependence on God in the face of human mortality. The contrast between the lines of Cain and Seth becomes clear—while Cain’s descendants pursued cultural achievements apart from God (Genesis 4:17-22), Seth’s descendants turned to God in faith.

The Gospel in Genesis 4:25-26

The pattern set in Genesis 4:25-26 foreshadows the gospel message. Just as humanity’s only hope after the fall was to call upon God’s name, so too is salvation available today only by calling upon the name of Jesus Christ:

“For ‘everyone who calls on the name of the Lord will be saved.’” (Romans 10:13, ESV)

This call is not merely verbal but a heart-cry of repentance and faith. Seth’s descendants recognized their mortality and sought God, just as every person today must recognize their sinfulness and turn to Christ. Jesus, the greater Seth, came to undo the curse of death by offering eternal life to those who trust in Him.

Call Upon the Name of the Lord – NOW

The urgency of the gospel cannot be overstated. Death is certain, and eternity is at stake. The Bible warns, “it is appointed for man to die once, and after that comes judgment” (Hebrews 9:27). There is no second chance beyond the grave. Today is the day of salvation (2 Corinthians 6:2).

Do not wait. Do not harden your heart.

Just as Seth’s line turned to God in their frailty, so too must we turn to Christ, who alone offers the hope of eternal life. Call upon the name of the Lord—now.

Conclusion

Genesis 4:25-26 reveals a fundamental truth about human existence: we are mortal, fragile, and utterly dependent on God. The birth of Enosh and the subsequent call upon the name of the Lord mark a turning point in human history, setting the stage for a people who seek God in the midst of a fallen world. This passage ultimately points forward to Jesus Christ, the only One who can save us from death and grant us eternal life.

The question remains: will you call upon the name of the Lord? Eternity hangs in the balance. Turn to Christ today.

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The Westminster Minority Amendment and Its Legacy: A Challenge to Reformed Orthodoxy

Introduction

The Westminster Confession of Faith (WCF), completed in 1646, stands as one of the most comprehensive theological formulations of Reformed Christianity. However, during its drafting and ratification process, theological debates arose among the Westminster Divines, leading to several proposed amendments, including one that sought to revise the doctrine of justification by removing explicit affirmation of Christ’s Active Obedience. This amendment, presented by a minority faction in 1647, was ultimately rejected but has left a lasting theological footprint.

This article explores the historical development of this amendment, how it has influenced modern-day Communion of Reformed Evangelical Churches (CREC) congregations, particularly those affirming the Joint Federal Vision Statement (JFVS), and how it ultimately deviates from Reformed orthodoxy.

The 1647 Minority Amendment and Its Historical Context

1. The Westminster Confession’s Original Teaching on Justification

The majority of the Westminster Divines affirmed that justification includes the imputation of Christ’s entire obedience—both His:

Active Obedience (His perfect fulfillment of the law), and
Passive Obedience (His suffering and death on the cross).

This is clearly articulated in WCF 11.1, which states that believers are justified:

“not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them.”

2. The Minority Objection to Active Obedience

A minority faction within the Assembly dissented from this formulation, arguing that only Christ’s death (Passive Obedience) was necessary for justification. They proposed an amendment to remove or modify the Confession’s explicit reference to Christ’s obedience being imputed to believers.

Their rationale was influenced by Neonomian tendencies, which held that believers are justified by faith in Christ’s atoning work alone, but not by His lifelong law-keeping. Some believed that Christ’s Active Obedience only qualified Him as a sinless sacrifice, rather than being imputed to believers for their righteousness before God.

This amendment was ultimately rejected in 1647, as the majority upheld the full imputation of Christ’s righteousness—Active and Passive. However, this debate would later resurface in theological disputes across Reformed history.

The Influence of the Minority View on the Federal Vision Movement

1. The Emergence of Federal Vision Theology

The Federal Vision (FV) movement emerged in the late 20th and early 21st centuries as a challenge to traditional Reformed understandings of justification, covenant theology, and sacramental efficacy. It was officially articulated in 2007 through the Joint Federal Vision Statement (JFVS), which many CREC churches affirm today.

FV theologians, such as Douglas Wilson, Peter Leithart, and James Jordan, argue that justification is covenantal rather than forensic, meaning that righteousness is not imputed as a legal declaration but rather experienced within the covenantal relationship with Christ.

2. How the 1647 Amendment Resurfaces in CREC and FV Thought

The minority view of 1647, which opposed the imputation of Active Obedience, has been functionally revived in the Federal Vision movement in the following ways:

Shift from Forensic Justification to Covenant Justification – The Westminster majority upheld justification as a one-time forensic declaration, while FV theology blurs justification with covenant faithfulness, making it less about Christ’s imputed righteousness and more about covenantal perseverance.
Emphasis on Union with Christ over Legal Imputation – FV theologians often argue that righteousness is not imputed to believers in a legal sense but is instead shared with them through union with Christ. This downplays Christ’s Active Obedience as the ground of justification.
Rejection of the Law-Gospel Distinction – The Westminster majority clearly distinguished between the Covenant of Works (law) and the Covenant of Grace (gospel). However, FV proponents blur this distinction, making obedience to the covenant a condition for final salvation, rather than relying solely on Christ’s perfect obedience.

By de-emphasizing or outright rejecting the imputation of Christ’s Active Obedience, Federal Vision theology echoes the 1647 minority amendment and represents a significant departure from traditional Reformed orthodoxy.

How the Minority View and Federal Vision Deviate from Reformed Orthodoxy

1. The Imputation of Active Obedience is Essential to Reformed Theology

The Reformed tradition, as upheld by the Westminster Confession, the Belgic Confession, and the Heidelberg Catechism, has always affirmed that Christ’s Active Obedience is essential for justification. Without it, believers would only be restored to a state of innocence, rather than having the positive righteousness of Christ accounted to them. In this context, the “state of innocence” refers to the condition Adam had before the Fall—morally pure but without confirmed righteousness. Before sin entered the world, Adam was innocent, yet he had not attained the positive righteousness required for eternal life. If Christ’s work only removed our sins through His Passive Obedience (His suffering and death), believers would be restored to a state of innocence similar to Adam’s before the Fall, but they would still lack the righteousness necessary for justification. However, Christ’s Active Obedience—His perfect fulfillment of God’s law—is imputed to believers, granting them not only the removal of sin but also the positive righteousness required to stand justified before God. Without this, salvation would leave believers sinless yet not fully righteous, falling short of the full requirements for eternal life.

Scripture supports this doctrine:

Romans 5:19 – “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.”
Philippians 3:9 – Paul seeks to “be found in Him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ, the righteousness from God that depends on faith.”

2. The Minority View (and FV Theology) Leads to Justification by Works

By rejecting Active Obedience, both the 1647 minority and Federal Vision theologians subtly shift the basis of justification from Christ’s perfect righteousness to the believer’s own covenantal faithfulness. This has serious theological consequences:

It blurs justification and sanctification, making perseverance a condition for maintaining righteousness rather than a fruit of it.
It makes obedience a co-condition with faith rather than a response to grace.
It contradicts the Reformation doctrine of sola fide by suggesting that final justification depends on a believer’s covenant faithfulness rather than Christ’s completed work.

3. The Danger of Covenantal Nomism in Federal Vision

The Federal Vision rejects the traditional Reformed understanding of law and gospel by teaching a covenantal nomism, where believers are justified by faith but remain justified by covenantal faithfulness. This undermines assurance and returns to a form of legalism, much like Roman Catholicism or the New Perspective on Paul.

Reformed theology, by contrast, teaches that:

Christ fulfilled the law perfectly in our place (Active Obedience).
His righteousness is fully imputed to us at the moment of faith (Justification).
Good works are the fruit, not the basis, of justification (Sanctification).

Conclusion: Reaffirming Westminster’s Orthodox Doctrine

The 1647 minority amendment seeking to remove the imputation of Christ’s Active Obedience was a theological misstep, rightly rejected by the Westminster Assembly. However, its legacy has resurfaced in Federal Vision theology, particularly within CREC congregations that affirm the Joint Federal Vision Statement.

This departure from Reformed orthodoxy is not merely a minor doctrinal difference but strikes at the heart of justification by faith alone. By rejecting Christ’s Active Obedience, the Federal Vision movement undermines the very foundation of the gospel, leading toward a works-based system of justification that is foreign to both Scripture and the historic Reformed tradition.

As the heirs of the Reformation, we must stand firm on the truth that justification is by faith alone in Christ’s imputed righteousness alone—a doctrine essential for both assurance and the glory of God in salvation.

Venmo: @reformedfaithinsights

Effective Christian Evangelism: How to Share Your Faith with Confidence and Compassion

Evangelism is one of the core callings of every Christian. In Matthew 28:19-20, Jesus commands us to “go and make disciples of all nations.” Yet, many believers hesitate when it comes to sharing their faith. Why? Because evangelism can feel like a confrontation—especially in today’s world, where religion is a sensitive topic.

However, what if evangelism wasn’t about convincing others but about understanding them? What if, instead of pressuring people to agree with us, we asked questions that led them to discover the truth for themselves?

This is where “No-centered” questioning from Jim Camp’s Start With No and Nonviolent Communication (NVC) from Marshall Rosenberg can revolutionize the way we share the gospel. These principles help us communicate without pressure, without defensiveness, and with true empathy—just as Jesus did.

1. The Problem with Traditional Evangelism

Many Christians approach evangelism as a sales pitch:

We present arguments.
We try to “win” the conversation.
We push for a conversion moment.

While well-intended, this approach often puts non-believers on the defensive. No one likes to feel pressured or manipulated into belief. Instead, we should engage with people in a way that invites curiosity rather than resistance.

Jim Camp’s Start With No provides a better approach: instead of persuading, we lead with questions that empower the other person to discover the truth themselves.

2. Why “No” is the First Step to Yes

Most people fear rejection in evangelism, but Jim Camp teaches that “No” is a powerful word. Why? Because people feel safe when they have the freedom to say no.

A non-believer’s first instinct when hearing about Jesus might be to resist. That’s okay! Instead of pushing back, we can embrace their skepticism.

Try This Approach:

Instead of asking: “Would you like to learn more about Jesus?” (which invites a forced “yes”),
Ask: “Would you be against having an honest conversation about faith?”

Notice the difference?

The second question allows them to say no, which lowers their defenses.
It shows respect for their autonomy, which builds trust.
It turns evangelism into a dialogue rather than a sales pitch.

By creating a safe environment, we open the door for deeper conversations.

3. Asking Interrogative-Led Questions to Reveal the Gospel

Instead of lecturing people about God, we should ask thoughtful, open-ended questions that make them think. Jesus often taught this way.

🔹 Example from Jesus: When a rich young ruler asked how to inherit eternal life, Jesus responded with a question: “Why do you call me good?” (Mark 10:18). This forced the man to reflect on who Jesus truly was.

We can do the same with non-believers today:

Key Evangelistic Questions

“Would you be against discussing how people find purpose in life?”
- This invites a deep conversation without pressuring them into a religious debate.
“What do you think happens after we die?”
- This question encourages reflection on the afterlife, leading naturally to the gospel.
“If there was a God, what would He have to be like for you to believe in Him?”
- This helps uncover barriers to belief and allows for meaningful discussion.
“Would it be crazy to consider that Jesus might be different from what you’ve heard?”
- This challenges misconceptions about Christianity in a non-threatening way.

By leading with questions rather than statements, we draw people toward the truth instead of pushing them away.

4. The Role of Empathy in Evangelism

Marshall Rosenberg’s Nonviolent Communication (NVC) teaches that people resist ideas when they feel unheard. If we want to reach people, we must first understand their fears, doubts, and experiences.

🔹 How Jesus Modeled Empathy:

In John 4, when Jesus met the Samaritan woman at the well, He didn’t immediately tell her she was a sinner.
Instead, He listened to her, acknowledged her life struggles, and met her where she was.
This openness led to her transformation.

How to Show Empathy in Evangelism

✅ Listen before speaking

When someone expresses doubts, don’t argue. Instead, say:
- “That’s really interesting. Can you tell me more about why you feel that way?”
This shows you care about their perspective, not just about proving them wrong.

✅ Acknowledge their emotions

If someone had a bad experience with Christianity, instead of defending the church, say:
- “I’m so sorry you went through that. I can see why that would make you skeptical.”
Validating feelings builds trust and openness.

✅ Find common ground

If they value justice, connect that to God’s justice.
If they seek love, show them how God’s love is different from the world’s love.

When people feel heard and understood, they’re more open to hearing the truth of the gospel.

5. The Power of Leaving the Door Open

Not every conversation will lead to an immediate decision for Christ. And that’s okay. Our job isn’t to convert—it’s to plant seeds.

Jim Camp’s Start With No teaches that when people feel pressured, they shut down. Instead of forcing a conclusion, we should give them space to process.

End the Conversation with an Open Invitation

🔹 Instead of: “You need to make a decision about Jesus today.”
🔹 Say: “Would it be absolutely out of the question for you to consider what we talked about today?”

By giving them control, we respect their autonomy while leaving the door open for future discussions.

6. Trusting God with the Results

Ultimately, evangelism isn’t about having the perfect argument. It’s about faithfully sharing the gospel with love and wisdom.

Paul reminds us in 1 Corinthians 3:6-7:
“I planted the seed, Apollos watered it, but God has been making it grow.”

Our role is to plant seeds through thoughtful questions and compassionate dialogue.
The Holy Spirit does the work of convicting hearts and leading people to Christ.
Even if we don’t see immediate results, our efforts are never wasted.

Conclusion: Evangelism that Invites, Not Pushes

By combining No-centered questioning, open-ended evangelistic dialogue, and empathetic communication, we can share the gospel in a way that is:
✅ Non-threatening
✅ Engaging
✅ Respectful
✅ Spirit-led

This method allows people to wrestle with the truth on their own terms, just as Jesus often allowed seekers to do.

If you want to share your faith effectively, don’t fear rejection. Instead, trust that each conversation—whether big or small—is part of God’s greater plan.

So, the next time you talk to a non-believer, ask yourself: Am I here to win an argument, or am I here to help them discover the truth?

The answer will change the way you evangelize forever.

Venmo: @reformedfaithinsights

The Doctrine of Imputation: A Biblical and Confessional Defense Against Infused Righteousness

Introduction

The doctrine of justification is central to the Christian faith. The Reformers, following Scripture, upheld imputation—the teaching that Christ’s righteousness is credited to the believer by faith alone. In contrast, the Roman Catholic Church teaches infused righteousness, which asserts that righteousness is gradually imparted to the believer, making him inherently just before God. The difference is not trivial; it is the dividing line between the gospel of grace and a system of works-based righteousness.

This article will affirm the doctrine of imputation as taught in Scripture and the Reformed confessions while refuting the doctrine of infused righteousness. We will also draw upon the wisdom of the Puritans, who forcefully defended the biblical doctrine of justification against its corruptions.

The Biblical Basis for Imputation

The doctrine of imputation teaches that our sins were imputed to Christ and His righteousness is imputed to us through faith. This concept is seen throughout Scripture:

Adam’s Sin Imputed to Humanity – Romans 5:12-19 teaches that Adam’s sin brought condemnation to all men. Just as Adam’s sin is imputed to us, Christ’s righteousness is imputed to believers: “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” (Romans 5:19)
Our Sins Imputed to Christ – Isaiah 53:6 and 2 Corinthians 5:21 demonstrate that Christ bore our sins, not as an inherent sinner, but as our substitute: “For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” (2 Corinthians 5:21)
Christ’s Righteousness Imputed to Believers – Romans 4:3-6 emphasizes that righteousness is reckoned (credited) to believers by faith, not by works: “Abraham believed God, and it was counted unto him for righteousness.” (Romans 4:3)

Imputation stands in stark contrast to infused righteousness. Infusion teaches that righteousness is poured into the believer through sacraments, particularly baptism and penance, making the person inherently righteous. This teaching ultimately reintroduces works into justification and denies the sufficiency of Christ’s finished work.

The Reformed Confessions on Imputation

The historic Reformed confessions uniformly reject infused righteousness and affirm imputation. Consider the following:

The Westminster Confession of Faith (1647)

The Westminster Confession of Faith (WCF) clearly affirms imputation in Chapter 11, Section 1:

“Those whom God effectually calleth, He also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them.”

This explicit rejection of infused righteousness aligns with biblical teaching and stands in opposition to the Council of Trent’s anathemas against justification by faith alone.

The Belgic Confession (1561)

Article 23 of the Belgic Confession likewise upholds imputation:

“We believe that our salvation consists in the remission of our sins for Jesus Christ’s sake, and that therein our righteousness before God is implied; as David and Paul teach us, declaring this to be the happiness of man, that God imputes righteousness to him without works.”

The Heidelberg Catechism (1563)

Question 60 of the Heidelberg Catechism beautifully articulates justification through imputation:

“God, without any merit of mine, of mere grace, grants and imputes to me the perfect satisfaction, righteousness, and holiness of Christ, as if I had never committed nor had any sin.”

The uniform testimony of the Reformed confessions is clear: righteousness is imputed, not infused.

The Puritan Defense of Imputation

The Puritans, as heirs of the Reformation, stood unwaveringly in defense of imputation. They recognized that any deviation from this doctrine leads to a perversion of the gospel.

John Owen (1616–1683)

John Owen, in The Doctrine of Justification by Faith, refutes the Roman Catholic view:

“The foundation of justification, on the part of God, is the imputation of the perfect righteousness, obedience, and satisfaction of Christ, in the stead of the law’s demand of perfect obedience on our part… The whole doctrine of the gospel is overturned by the assertion of an inherent righteousness in justification.”

Owen’s argument is clear: if righteousness is infused, then justification is no longer by faith alone. This leads to a works-based system contrary to the gospel.

Thomas Watson (1620–1686)

Watson, in A Body of Divinity, describes imputation as essential to salvation:

“Faith is said to be imputed to us for righteousness, not as our righteousness, but as the instrument whereby we receive Christ’s righteousness. It is not faith, as a grace, which justifies, but faith as it lays hold on Christ.”

This statement exposes a fatal flaw in infused righteousness—it makes faith a meritorious work rather than the means by which we receive Christ’s righteousness.

Richard Baxter (1615–1691)

Although Baxter is known for his neonomian leanings, he still affirmed the centrality of Christ’s righteousness:

“Christ’s righteousness is ours by imputation, not by infusion, else it were not his righteousness, but our own.”

Even within Puritanism, where some deviated on certain aspects of justification, imputation remained the cornerstone of Protestant soteriology.

The Theological and Practical Dangers of Infused Righteousness

Infused righteousness is not merely a theological error—it distorts the gospel in profound ways:

It Denies Justification by Faith Alone – By making righteousness something inherent rather than credited, it requires continual works to maintain justification.
It Leads to Assurance Based on Works – If righteousness is infused, the believer’s confidence before God rests on his own level of sanctification rather than on Christ’s finished work.
It Corrupts the Simplicity of the Gospel – Paul warned against any addition to the gospel in Galatians 1:8-9. The infusion model effectively reintroduces the works-righteousness that Paul condemned.

The Reformers rightly saw that infused righteousness was a return to the bondage of the law. As Martin Luther thundered:

“If the doctrine of justification is lost, the whole of Christian doctrine is lost.”

Conclusion

The biblical doctrine of justification rests on the imputation of Christ’s righteousness, not the infusion of inherent righteousness. The Scriptures, the Reformed confessions, and the Puritans stand in unison on this essential truth. Infused righteousness undermines the gospel by placing the believer’s standing before God on personal transformation rather than Christ’s finished work.

The choice is clear: we must stand with Scripture and the great cloud of witnesses who proclaimed, “The just shall live by faith” (Romans 1:17). To abandon imputation is to abandon grace itself. Let us, therefore, hold fast to this precious doctrine, for in it lies the only hope of sinners—full and free justification through Christ alone.

Breaking Free from Co-Dependency: A Christian Perspective on Healthy Boundaries

Co-dependency and people-pleasing are struggles many Christians face, often disguised as virtues like selflessness and kindness. While Jesus calls us to love and serve others, He does not command us to be enslaved to their expectations. Many believers wrestle with guilt over setting boundaries, fearing they are failing to “be like Christ.” However, as Dr. Henry Cloud writes in Boundaries, “We are responsible to others and for ourselves” (Cloud & Townsend). True Christian love includes wisdom, discernment, and personal responsibility—not sacrificing our emotional and spiritual well-being to appease others.

The Trap of People-Pleasing

People-pleasers often seek approval, fearing rejection or conflict. They may struggle with saying no, feeling they must always accommodate others. This mindset, while seeming loving, can lead to resentment, burnout, and even enable unhealthy behaviors in relationships. The Bible warns against this misplaced fear:

“The fear of man lays a snare, but whoever trusts in the Lord is safe.” (Proverbs 29:25)

Jesus Himself never lived in fear of human approval. He healed on the Sabbath despite religious leaders’ disapproval (Mark 3:1-6), spoke hard truths that offended many (John 6:60-66), and ultimately chose the Father’s will over pleasing the crowds. If Christ, our perfect example, refused to be controlled by others’ expectations, we too must learn to live for God’s approval, not man’s.

Jesus’ Compassion Without Co-Dependency

A key reason Christians struggle with boundaries is a misunderstanding of Jesus’ compassion. He was deeply moved by people’s suffering, yet He did not allow their demands to dictate His actions. Consider His interaction with the rich young ruler in Mark 10:17-22. Jesus loved the man but did not chase after him when he walked away unwilling to surrender his wealth. Love does not mean meeting every demand; sometimes, love means letting go.

Jesus also withdrew to pray alone, despite the needs of the crowds (Luke 5:16). He knew that His time with the Father was crucial, teaching us that self-care and spiritual renewal are not selfish but necessary. If Jesus prioritized time away from people to seek God’s presence, how much more should we?

Biblical Boundaries: A Model for Healthy Relationships

Dr. Henry Cloud explains that boundaries define what is ours to control and what is not. We are called to love others, but we cannot take responsibility for their emotions, decisions, or actions. Galatians 6:2 tells us to “bear one another’s burdens,” but just a few verses later, Galatians 6:5 clarifies that “each will have to bear his own load.” Healthy relationships balance support with personal responsibility.

Establishing boundaries means learning to say no when needed, as Jesus did (Luke 12:13-14). It means loving people without enabling destructive behaviors. It means recognizing that our worth comes from God, not from human approval.

Walking in Freedom

Breaking free from co-dependency requires a shift in focus. Instead of seeking approval from people, we fix our eyes on Christ, trusting His love is enough. As we walk in obedience, we learn that true peace comes not from pleasing others but from resting in the security of God’s grace.

“Come to me, all who labor and are heavy laden, and I will give you rest.” (Matthew 11:28)

Healthy boundaries, rooted in biblical wisdom, free us to love others as Christ did—compassionately, but with clarity and conviction.