Nope, it's not a Grand Slam bracket when Federer has a bad day; it's the dilemma that made me a Catholic. Here's the Westminster Confession Of Faith, Chapter XI, "Of Justification" in its entirety:
I.Those whom God effectually calls, He also freely justifies;[1] not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing 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,[2] they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God.[3]
II. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification:[4] yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.[5]
III. Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real and full satisfaction to His Father's justice in their behalf.[6] Yet, in as much as He was given by the Father for them;[7] and His obedience and satisfaction accepted in their stead;[8] and both, freely, not for any thing in them; their justification is only of free grace;[9]that both the exact justice, and rich grace of God might be glorified in the justification of sinners.[10]
IV. God did, from all eternity, decree to justify all the elect,[11] and Christ did, in the fullness of time, die for their sins, and rise again for their justification:[12] nevertheless, they are not justified, until the Holy Spirit does, in due time, actually apply Christ unto them.[13]
V. God does continue to forgive the sins of those that are justified;[14] and although they can never fall from the state of justification,[15] yet they may, by their sins, fall under God's fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.[16]
VI. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.[17]
Right out of the gate, no infused righteousness. Fine. But if it is "no dead faith, but worketh by love," (true) WHO CARES? It's God's love, and God's work alone, allegedly. You don't need to get Him off the hook for a dead faith. You'd only say this because you were defensive about it, but logically, you don't need it. Hold that thought.
Here's Chapter XV, "Of Repentance Unto Life," in its entirety:
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]
Articles III and V make no sense, and together with Ch. XI, art. I, form an irreconcilable dilemma: If the righteousness of Christ has already been imputed to me, how does God the Father even see my sins, much less expect repentance for them? And why would pardon be denied if repentance is lacking, if the sins have already been forgiven?
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]
Articles III and V make no sense, and together with Ch. XI, art. I, form an irreconcilable dilemma: If the righteousness of Christ has already been imputed to me, how does God the Father even see my sins, much less expect repentance for them? And why would pardon be denied if repentance is lacking, if the sins have already been forgiven?
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