Lord's Day 33

Link to catechism questions 

Lord's Day Questions with proof texts

Link to audio recording of LD 33 Part 1

Link to audio recording of LD 33 Part 2

White Horse Inn podcast episode on Mortification

Summary (NotebookLM) 

Lord’s Day 33 explores the concepts of conversion, repentance, and good works from a theological perspective. It defines true conversion as the dying of the old self and the quickening of the new, characterized by sorrow for sin and joy in God. The necessity, nature, parts, causes, and effects of conversion are examined in detail, distinguishing between godly and ungodly repentance. It then defines "good works" as those done from true faith, according to God's law, and for His glory. The conditions, means, and motivations for performing good works are addressed, while emphasizing that such actions do not merit salvation. Ultimately, it asserts that conversion and good works are imperfect in this life, but are necessary for the believer in both justification and sanctification.

Chapter Contents:

I. Overview

This section of the Heidelberg Catechism and its exposition delves into the core concepts of conversion (turning to God), repentance (sorrow for sin), and the nature of good works. It emphasizes the necessity of conversion for salvation, defines its components, and clarifies the relationship between faith, good works, and God's grace. The text argues against Pelagianism (self-salvation) and clarifies the role of God's grace and the Holy Spirit in the process.

II. Key Themes and Ideas

• Necessity of Conversion: Conversion is absolutely essential for salvation. "Man’s conversion in this life is so necessary, that without it no one can obtain everlasting life in the world to come." This is supported by scriptural references (John 3:5; Luke 13:3; 1 Cor. 6:9; 2 Cor. 5:3). Without being "born of water and of the Spirit" and without repentance, eternal life is unattainable.

• Definition of Conversion: Conversion is defined as a fundamental change. The text explores the Hebrew (Tes-chubah) and Greek (metanoia, metameleia) terms for conversion. It consists of two primary aspects:

• Mortification of the Old Man: "Heartfelt sorrow for sin; causing us to hate and turn from it always more and more."

• Quickening of the New Man: "Heartfelt joy in God; causing us to take delight in living according to the will of God in all good works." This is a change in both the understanding and the will, brought about by the Holy Spirit.

• Components of Mortification (Dying of the Old Man):

1. Knowledge of sin and God's wrath.

2. Sorrow for sin (godly sorrow, not merely worldly sorrow).

3. Hatred of sin and a desire to avoid it. This involves a turning from evil to good (Psalm 34:14). "The mortification of the old man, or of the flesh, consists in the laying off and subduing of the corruption of our nature"

• Components of Quickening (New Man):

1. Knowledge of God's mercy in Christ.

2. Joy and delight in God, reconciled through Christ.

3. An ardent desire to perform new obedience and live according to God's will. "The quickening of the new man is a true joy and delight in God, through Christ, and an earnest and sincere desire to regulate the life according to the will of God, and to perform all good works."

• Role of the Holy Spirit: The Holy Spirit is the primary agent of conversion. "The Holy Spirit, or God himself, is the chief efficient cause of our conversion." The text emphasizes that repentance is a gift of God (Acts 5:31; 2 Tim. 2:25). The preaching of the Law and the Gospel are instrumental, but the Spirit is the power behind conversion.

• The Law and the Gospel: The Law serves to reveal sin and lead to a knowledge of it. "For by the law is the knowledge of sin." The Gospel offers the assurance of God's mercy through Christ, leading to faith and love for God. After the Gospel, the Law serves as a guide for thankfulness and righteous living.

• Faith as Central: Faith is essential for both mortification and quickening. It is "presupposed… as a cause is presupposed from the presence of its own peculiar effect." Faith produces both grief (over sin) and joy (in God's grace).

• Imperfection of Conversion in This Life: Conversion is a process, not a one-time event perfected in this life. "Our conversion to God is not perfect in this life, but is here continually advancing, until it reaches the perfection which is proposed in the life to come." Saints continue to struggle with sin, and their knowledge and will are imperfect.

• Distinction Between Godly and Ungodly Repentance: The text contrasts the repentance of the godly (motivated by offense against God, leading to turning to God) with that of the ungodly (motivated by fear of punishment, leading to turning away from God). "The wicked are sorrowful, not on account of having offended God, but merely because of the punishment which they have brought upon themselves".

• Definition of Good Works: Good works are defined specifically: "Those only which are done from true faith, according to the Law of God, for His glory; and not such as rest on our own opinion, or the commandments of men." Three conditions are required for a work to be considered good in God's sight:

1. It must be commanded by God.

2. It must proceed from true faith (rooted in Christ's merit).

3. It must be directed to the glory of God.

• Good Works and the Regenerate: Only the regenerate can perform truly good works, because good works proceed from true faith.

• Imperfect Good Works: Even the good works of the saints are imperfect and require God's grace. "The works of the saints are not perfectly good or pure in this life".

• Why Perform Good Works?: Good works should be done for God's glory, to obey God's commands, and to express gratitude. They also provide assurance of faith, justification, and election, and they commend our profession to others.

• Good Works Do Not Merit Salvation: The text firmly rejects the idea that good works earn salvation. They are a result of salvation, not a cause of it. "Our works are all due unto God; for all creatures are bound to render worship and gratitude to the Creator...".

• God's Pleasure in Imperfect Works: God accepts our imperfect works through the mediation of Christ. "Yet they are, nevertheless, acceptable to God in Christ the Mediator, through faith, or on account of the merit and satisfaction of Christ imputed unto us by faith".

• Rejection of Pelagianism: The text explicitly refutes Pelagianism, which claims that humans can convert themselves without God's grace. It also rejects the Semi-Pelagian idea that humans can prepare themselves for grace through their own efforts. "Turn you me, and I shall be turned... It is God which worketh in you, both to will and to do, of his good pleasure". (Jer. 31:18; Phil. 2:13; Matt. 7:18)

III. Important Quotes

• "In how many things does true repentance or conversion consist? A. In two things: the dying of the old man, and the quickening of the new."

• "Man’s conversion in this life is so necessary, that without it no one can obtain everlasting life in the world to come."

• "The Holy Spirit, or God himself, is the chief efficient cause of our conversion."

• "Those only which are done from true faith, according to the Law of God, for His glory; and not such as rest on our own opinion, or the commandments of men." [Definition of Good Works]

• "Our conversion to God is not perfect in this life, but is here continually advancing, until it reaches the perfection which is proposed in the life to come."

• "We are his workmanship, created in Christ Jesus unto good works, which God has before ordained, that we should walk in them.” (Eph. 2:10)

IV. Implications

This section of the Heidelberg Catechism provides a robust framework for understanding the Christian life. It emphasizes the active role of God in salvation, the importance of both inward transformation and outward obedience, and the need for constant reliance on Christ's grace. The rejection of merit-based salvation is a cornerstone of Reformed theology, highlighting God's initiative and the freeness of his gift. It also provides a guard against legalism or presumption, by emphasizing that our actions are still imperfect and always dependent on divine acceptance.

What is Ursinus' understanding of conversion, specifically its necessity and nature?

According to Ursinus, conversion is absolutely necessary for obtaining everlasting life. He defines conversion as a change of the corrupt mind and will to good, brought about by the Holy Spirit through the preaching of the law and gospel. This leads to a sincere desire to produce the fruits of repentance and to conform one's life to God's commands.

Key aspects of Ursinus' understanding of conversion include:

• Necessity Without conversion, eternal life is unattainable. Ursinus supports this claim by citing scripture.

• Definition Conversion involves mortifying the old man and quickening the new man.

• Terms The Hebrew word "Teschubah" and the Greek words "metanoia" and "metameleia" express the idea of conversion. "Metanoia" signifies a change of mind, while "metameleia" expresses a change of will or purpose.

• Process Conversion is initiated by the Holy Spirit through the preaching of the law and the gospel. The law helps us understand sin, and the gospel encourages those with contrite hearts by assuring them of God's mercy through Christ.

• Parts Conversion consists of two parts: the mortification of the old man and the quickening of the new man. Mortification involves sorrow for sin, which causes a person to hate and turn away from it increasingly. The quickening of the new man involves heartfelt joy in God, which causes a person to delight in living according to God's will in all good works.

• Imperfection Conversion is not perfected in this life but advances continually towards perfection in the life to come.

• Distinction from ungodly repentance Godly conversion differs from the repentance of the ungodly. The godly sorrow because they have offended God, while the ungodly are sorrowful because of the punishment they face. Godly repentance proceeds from faith in God's mercy, while ungodly repentance stems from distrust and despair. Godly repentance involves turning to God, while ungodly repentance involves turning away from God.

How does conversion of godly differ from ungodly repentance?

The conversion of the godly differs from the repentance of the ungodly in several key aspects. These differences encompass the cause of repentance, its efficient cause, its form, and its effects.

• Moving Cause: The ungodly are sorrowful because of the punishment that they brought upon themselves for violating God’s law, while the godly are grieved on account of sin itself and the offense against God.

• Efficient Cause: The repentance of the ungodly comes from distrust and despair, which increases their disquietude and hatred towards God. The repentance of the godly, however, originates from faith and confidence in God's mercy and reconciliation through Christ.

• Form: Godly repentance involves turning to God from the devil, sin, and their old nature. They find encouragement through faith in the mediator, Christ, and rejoice in God. Ungodly repentance is a turning away from God towards the devil, leading to hatred, and despair.

• Effects: The repentance of the godly leads to new obedience, and the mortification of the old man, and an increased desire for righteousness. The repentance of the ungodly is not followed by new obedience; they may feign repentance for a time but will continue in sin. The ungodly may experience mortification and destruction, but the corruption of their nature is not subdued, and their aversion to God increases.

According to Ursinus, what causes contribute to conversion?

Several causes contribute to conversion. These can be categorized as:

• The Holy Spirit (or God himself) The Holy Spirit is identified as the chief efficient cause of conversion. The text notes that saints pray for God to convert them and that repentance is frequently called the gift of God. Scriptural support is offered with quotations such as, "Turn you me and I shall be turned, for you are the Lord my God".

• Instrumental Causes:

  • The law and the gospel The law prepares individuals by leading them to acknowledge sin, while the gospel encourages contrite hearts with the assurance of God's mercy through Christ. The law precedes conversion to bring knowledge of sin and sorrow, and follows conversion to serve as the rule for the converted life.

  • Faith Faith is an instrumental and internal cause of conversion. Without faith, there is no love for God, and conversion cannot begin, either in mortification of the old man or quickening of the new. Faith is essential for purifying the heart, experiencing joy in God, and performing good works.

• Contributing Causes:

  • The cross and chastisements The afflictions experienced by individuals and the examples of others can contribute to conversion.

  • Benefits, punishments and examples of others These can all play a role in influencing an individual's conversion.

• The Understanding, Will, Heart, and Affections Conversion is grounded in these aspects of man, in which a change is produced.

• Turning Itself The form of conversion includes several elements:

  • A correct judgment of God, along with his will and works, as it respects the mind and understanding.

  • A sincere and earnest desire to avoid those falls and things which offend God, with a steady purpose to obey him, according to all his commandments, as it respects the will.

  • New and holy desires and affections in accordance with the divine law, as it respects the heart.

  • Rectitude and obedience begun, according to the law of God, as it respects external actions and life.

• Rejection of Pelagianism:

  • The text also emphasizes that a person cannot convert himself without the grace of the Holy Spirit. It argues against the idea that humans can prepare themselves for divine grace through their own free will, citing scriptural passages.

What distinctions exist between godly and ungodly sorrow?

Ursinus points out differences between godly and ungodly sorrow in their moving cause, efficient cause, form and effects, and their relationship to faith and turning toward or away from God:

• Moving Cause: Ungodly sorrow stems from the punishment one brings upon oneself for violating God's law. Godly sorrow arises from grief over sin itself and the offense against God.

• Efficient Cause: Ungodly sorrow arises from distrust and despair, increasing disquietude and hatred towards God. Godly sorrow proceeds from faith and confidence in God's mercy and reconciliation through Christ.

• Form: Godly sorrow involves turning to God, away from the devil, sin, and one's old nature, with encouragement through faith in Christ. Ungodly sorrow is a turning away from God toward the devil, leading to hatred and despair.

• Effects: Godly sorrow leads to new obedience, mortification of the old nature, and a greater desire for righteousness. Ungodly sorrow does not lead to new obedience; instead, individuals may feign repentance but continue in sin, with increased aversion to God.

• Relation to Conversion: Godly sorrow is part of conversion, or at least a preparation for it, described as sorrow leading to salvation and working repentance. Ungodly sorrow, however, is not part of conversion, and is a turning away from God. It is described as worldly sorrow that leads to death.

• Connection to Knowledge: Knowledge of sin precedes godly sorrow. Knowledge of sin can lead to sorrow in the ungodly due to fear of future punishment, but this sorrow is not part of conversion.

• Location: Knowledge of sin is in the mind, sorrow for sin is in the heart, and fleeing from sin is in the will. The turning included in conversion occurs in the heart and will, representing a shift from evil to good.

How is God's glory tied to good works?

God's glory is intricately tied to good works in several ways. Good works should be performed with the intention that the glory of God may be manifested.

Here's how they are connected, according to the text:

• Manifestation of God's Glory: God commands and desires that good works be performed so that individuals may honor Him through their actions. When others observe these good works, they may, in turn, glorify God. As stated in Matthew 5:16, "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven".

• Obedience to God: Good works are a means of rendering obedience to God, which He requires. God desires the start of obedience in this life and its perfection in the life to come.

• Gratitude to God: Performing good works allows individuals to show their love, reverence, obedience, and gratitude to God for the benefits they have received. God deserves worship and gratitude for redeeming individuals and bestowing benefits upon them.

• Rejection of Self-Praise: Good works should be directed to the glory of God and not to one's own praise or advantage. Seeking personal gain or praise in performing actions renders them hypocritical, as they do not originate from love for God.

• Assurance of Pleasing God: Individuals should focus on pleasing God through their actions, regardless of whether they receive praise or reproach from others. This underscores the importance of prioritizing God's glory over human approval in the performance of good works.

• Good works are necessary in those who are justified and who are to be saved: Good works are not the cause or merit of salvation but rather a part of salvation itself, or as an antecedent to a consequent, or as a means without which we cannot obtain the end.

Why is conversion imperfect in this life?

Conversion is not perfect in this life for several reasons:

• Continual Advancement: Conversion is continually advancing in this life but will only reach perfection in the life to come.

• Imperfection of Mortification and Quickening: Neither the mortification of the flesh nor the quickening of the Spirit is absolute or perfect in the saints during this life. Since conversion consists of these two parts, it follows that conversion itself cannot be perfect.

• Conflict: The ongoing conflict within those who are converted is evidence of the imperfection of conversion. "The flesh lusteth against the Spirit, and the Spirit against the flesh".

• Sin: Saints still do many things that are sins in themselves, making them guilty in the sight of God. They also fail to do many good things that they ought to do according to the law.

• Defiled Works: Even the good works performed are not perfectly good and pure as the law requires, because they are marred with defects and polluted with sins.

• Imperfect Renovation: The renovation of our nature is never made perfect in this life, either in our knowledge of God or in our inclination to obey Him.

• Governed Imperfectly by the Holy Spirit: Those who are converted are not always governed by the Holy Spirit and may be deserted by God for a season, for the purpose of testing, chastising, or humbling them.

• Humility and Exercise: God does not perfect conversion in this life so that the saints may be humbled and exercised in faith, patience, prayer, and wrestling against the flesh. This prevents them from boasting of their perfection and encourages them to continually seek forgiveness and guidance.

• Pressing Toward Perfection: The imperfection of conversion encourages believers to press forward more and more toward perfection, to desire it more earnestly, and to eagerly anticipate the joys laid up in heaven.

Lord's Day 32

Link to catechism questions 

Lord's Day Questions with proof texts

Link to audio recording of LD 32

Summary (NotebookLM)

Lord’s Day 32 explains the theological concept of thankfulness as a response to salvation through Christ. The commentary emphasizes that true thankfulness manifests as good works, driven by conversion and regeneration, which are essential for salvation. It also addresses the connection between good works, faith, and the law of God, arguing that they are not optional but necessary expressions of gratitude to God. Finally, it contrasts this concept with an unthankful life, demonstrating the consequences of persistent sin and lack of conversion.

Commentary Chapter Contents:

I. Introduction and Central Theme

This chapter centers on the concept of thankfulness as a fundamental response to God's grace and redemption through Christ. The text argues that this thankfulness isn't just a feeling but manifests in concrete ways through a life of conversion, good works, and prayer. It moves from the doctrine of redemption to the practical implications of a life lived in response to that redemption.

The key argument is that true faith leads to tangible expressions of gratitude and that a life devoid of these expressions calls into question the genuineness of one's faith. The document emphasizes that salvation isn’t merely about belief, but about a transformative process that results in a changed life.

II. Core Concepts and Arguments

• Thankfulness as a Necessary Response (Lord’s Day 32, Introduction):

• The document frames thankfulness as essential to the glory of God and the believer's own consolation.

• It emphasizes that true worship is rooted in thankfulness and that all good works are expressions of this.

• It argues that thankfulness isn’t optional: "None now obtain this deliverance, but those who desire to show their gratitude to God."

• True thankfulness is defined as “an acknowledgement and profession of our gracious deliverance, through Christ, from sin and death, and a sincere desire to avoid sin, and every thing that might offend God, and to conform the life according to his will; to desire, expect, and receive all good things from God alone, by a true faith, and to render thanks for the benefits received.”

• Two Parts of Thankfulness: Truth and Justice (Lord’s Day 32, Introduction):

• Truth is identified as acknowledging the benefit of free redemption and giving thanks to God for it. This is linked to the act of prayer.

• Justice is defined as offering God the kind of return he requires, specifically obedience and good works.

• It ties this to the conversion of man to God: "That in which both these things root and ground themselves, is the conversion of man to God: for the works of none but those who are regenerated, are good and pleasing to God."

• Four Principal Aspects of Thankfulness (Lord’s Day 32, Introduction):

• The text identifies four key areas that encompass thankfulness: man’s conversion, good works, the Law of God, and prayer.

• It details the logical flow between these points: redemption necessitates thankfulness, which requires conversion, which produces good works, defined by the Law of God, expressed through prayer.

• "We have learned...that we are redeemed...by no merit of ours, but only by the mere grace of God...From this, it follows that we ought to be thankful... We cannot...show...ourselves thankful...except we are truly converted."

• Good Works: Why Must We Do Them? (Question 86):

• The question emphasizes that justification (salvation) is by grace alone. The response counters a possible misunderstanding that since Christ paid the price, good works are unnecessary.

• The primary reason for good works is gratitude for redemption: "Because Christ...renews us...that with our whole life we may show ourselves thankful to God."

• Good works are presented as the natural result of regeneration and faith. "Those...who do not perform good works, show that they are neither regenerated by the Spirit of God, nor redeemed by the blood of Christ."

• Good works are necessary for glorifying God, assuring one’s own faith, and winning others to Christ.

• Quote: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

• The Relationship between Justification and Regeneration (Question 86, Exposition):

• The document explicitly states that "the benefit of justification is not given without regeneration."

• This means both Christ's act of atoning for sins and the indwelling of the Holy Spirit, leading to transformation, are inseparable aspects of salvation.

• "The Holy Spirit, now, is never inactive, but is always efficacious, and so brings it to pass that those in whom he dwells are made conformable to God."

• It emphasizes that justification is not just a legal declaration; it is also a transformative work of God in the believer’s heart.

• Salvation and Conversion (Question 87):

• This question explicitly asks whether those who do not turn from sin and ungratefulness can be saved.

• The unequivocal answer is "By no means". The text warns against those who continue in sin, showing the necessity of a transformed life.

• It lists several sins that disqualify people from inheriting God’s Kingdom, highlighting the practical requirements of salvation. "No unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God."

• It underscores that evil works demonstrate a lack of faith and conversion, making salvation impossible for those who persist in them.

III. Key Takeaways

• Salvation is Transformative: The text strongly implies that salvation is not a mere intellectual agreement or a ritual, but a profound transformation that results in a life of gratitude expressed through good works, obedience to God's law, and dependence on prayer.

• Good Works are Necessary, Not Meritorious: While salvation is by grace alone, the document asserts that good works are a necessary outcome of true faith. They are not a means to earn salvation, but a demonstration of it.

• Importance of Conversion: The document emphasizes the need for a genuine turning away from sin and towards God as a crucial aspect of salvation and thankfulness.

• Inseparable Justification and Regeneration: These are not presented as separate processes, but interconnected aspects of being saved by grace.

IV. Implications

This document serves as a call to self-examination. It encourages the reader to consider whether their life reflects genuine thankfulness for God's grace, whether good works are present as evidence of faith and regeneration, and whether there is an active pursuit of turning away from sin. It emphasizes the importance of not just believing, but living a life that reflects that belief.

This text would likely be used to instruct believers on the practical outworking of their faith, particularly in the context of Christian discipleship and sanctification. It also serves as a warning against complacency and a call to deeper devotion and obedience to God.

What is the theological significance of thankfulness as presented?

Thankfulness is a significant concept within the provided text, playing a crucial role in the relationship between humanity and God, and is presented as a necessary response to God's grace. Here's a breakdown of its theological significance:

• Response to Redemption: Thankfulness is the chief end of redemption, encompassing acknowledgement and praise for Christ's benefits. It arises from the understanding that deliverance from sin and death is a free gift through God's grace. This is not simply an intellectual understanding, but a heartfelt response rooted in a desire to avoid sin and live according to God's will.

• True Worship: Thankfulness is presented as the true and acceptable worship that God desires. It's not based on self-will, but on a recognition of what God has done. True worship, therefore, includes both truth (acknowledging God’s gift of redemption) and justice (offering obedience and good works to God).

• Evidence of Conversion: The text asserts that true thankfulness cannot exist without conversion to God. Actions done without faith are considered sin and abominable to God. Therefore, thankfulness is not merely an emotion but is demonstrated through a changed life, evidenced by good works, which are the fruit of regeneration.

• Good Works: Good works are seen as expressions of thankfulness and have no merit in the sight of God. These works are essential because they are the result of the Holy Spirit renewing believers in Christ's image. They are not done to earn salvation, but to show gratitude for the salvation that has already been freely given. They are also a means to glorify God and give assurance of one's faith.

• The Role of Faith: The text emphasizes that true thankfulness stems from faith. Faith is the foundation for good works, which themselves demonstrate the reality of faith. Faith is what purifies the heart and kindles the love of God, leading to a desire to do what pleases Him.

• Necessity for Salvation: The document indicates that a life of thankfulness is necessary for salvation. Those who remain unthankful and impenitent, continuing in sin, cannot inherit the kingdom of God. This underscores that thankfulness is not an optional element of faith, but an essential aspect of a life that has been truly transformed by God’s grace.

• Connected to Prayer: Prayer is presented as a necessary expression of thankfulness, along with good works. Prayer is seen as a key way to honor and praise God, completing the circle of gratitude in response to His grace.

• Practical Implications: Thankfulness is not passive but active, involving a complete devotion of one's life to God, and is demonstrated by a life that pursues peace, edification, and the winning of others to Christ .

In summary, thankfulness in this theological context is not just an emotion but a complete response of a transformed life, encompassing recognition of God’s grace, a desire to please Him, and active expression through good works, prayer, and a life of obedience. It is a necessary condition for salvation and evidence of true faith.

What are the four principal common places related to thankfulness?

The four principal common places related to thankfulness are: man's conversion, good works, the Law of God, and prayer. These four elements are interconnected and essential for understanding the concept of thankfulness within the provided text.

Here's a breakdown of how these four common places relate to each other and to thankfulness:

• Man's Conversion: The text emphasizes that true thankfulness stems from a conversion to God. Actions done without faith are considered sin. Conversion is a necessary prerequisite for pleasing God, and it's the foundation upon which good works are built. The works of those who are not regenerated are not pleasing to God. Conversion involves the heart being purified by faith, which leads to a love for God and a desire to do what pleases Him.

• Good Works: Good works are expressions of thankfulness to God and have no merit in God's sight. They are the fruit of regeneration by the Holy Spirit and are always connected with justification. Good works demonstrate true faith and are a way to show gratitude for redemption. These good works include obedience to God’s will, and are essential to living a life of thankfulness.

• The Law of God: The doctrine of the Law of God provides the standard for good works, teaching what constitutes them. It is through understanding and following God's law that people are able to do works that are pleasing to God and show their thankfulness. The text makes it clear that good works must be done according to the command of God's law, with the intention of honoring and glorifying Him.

• Prayer: Prayer is an essential way to express thankfulness to God. It is a means by which people honor and praise God, and it is a necessary part of a life of thankfulness. Prayer is not just a duty but a way to show thankfulness and connect with God, acknowledging the benefits received.

In summary, these four common places are interconnected, forming a comprehensive understanding of thankfulness. Man's conversion is the starting point, good works are the visible expression of this conversion, the Law of God provides the direction for those good works, and prayer is the means by which individuals express their thankfulness to God. All four elements are necessary to living a life of true thankfulness as described in the text.

What are two components of true Christian thankfulness?

True Christian thankfulness has two main components: truth and justice.

• Truth involves acknowledging and professing the benefit of our free redemption and giving thanks to God for it. This means recognizing that deliverance from sin and death comes through Christ and is a gracious gift from God, and then expressing that acknowledgement. The doctrine of prayer also falls under the category of truth.

• Justice is the component of thankfulness that offers God the return he requires from us. This involves true worship through obedience and good works. It is a desire to perform reciprocal duties that are becoming and possible, showing a commitment to live in a way that pleases God.

Both truth and justice are rooted in the conversion of man to God. The text emphasizes that works are only good and pleasing to God when they are performed by those who have been regenerated.

What is the relationship between justification and regeneration?

The provided text indicates that justification and regeneration are closely related and inseparable aspects of salvation. Here's a breakdown of their relationship:

• Justification and Regeneration are Both Merited by Christ: The text states that Christ has merited both the remission of sins (justification) and the indwelling of the Holy Spirit (regeneration). This highlights that both are part of the salvation package earned by Christ's sacrifice.

• Regeneration is Connected to Justification: The text indicates that good works are the fruits of regeneration by the Holy Spirit, which are always connected with justification. This suggests that regeneration, the renewing of a person by the Holy Spirit, is an integral part of the process of justification. Those who are justified are also regenerated.

• Justification is not Given Without Regeneration: According to the text, the benefit of justification is not given without regeneration. This means that a person cannot be justified without also being regenerated by the Holy Spirit.

• Regeneration Precedes Good Works: The text clarifies that good works are a result of regeneration, not the cause of it. The text explains that good works do not precede conversion, which includes regeneration, but that the connection between them is crucial.

• The Holy Spirit's Role: The Holy Spirit is the agent of regeneration, actively working to make those in whom He dwells conform to God. The text states that the Holy Spirit is never inactive, and His presence brings about the transformation in a believer, further linking regeneration to the process of justification.

• Faith and Purification: The text indicates that the heart is purified by faith, which is necessary for the application of Christ's merits. This purification is related to regeneration, and it kindles the love of God and a desire to do what is pleasing in His sight.

• Gratitude and Regeneration: The text indicates that God bestows justification only upon those who render true gratitude. However, it also says that true gratitude is only rendered by those who have experienced regeneration. This creates a cycle where justification and regeneration are intertwined with gratitude.

In summary, the text presents justification and regeneration as two distinct but inseparable aspects of salvation. Justification is God's declaration that a person is righteous in His sight, while regeneration is the internal work of the Holy Spirit that transforms a person, making them righteous and able to live a life of good works. Both are necessary and are given together to those who receive the benefit of Christ's sacrifice.