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If we are justified by the works of the law that are done by the power of grace, the distinction between the covenant of works or the law, the covenant of grace or the gospel, is meaningless. Samuel Rutherford, The Works of . . . Continue reading →
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Christ, by dying, satisfied God on behalf and in place of sinners, just as if they had themselves died in their own person. Christ, by dying and obeying the Father, acquired righteousness, not merely a personal righteousness but that of a surety. . . . Continue reading →
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So, just as a man with a dislocated leg cannot walk in a straight line but limps along, so it is impossible for those who are reborn, in whom resides this principle of moral dislocation, to offer all their works with the . . . Continue reading →
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In the manner of justifying, the two covenants (law and gospel) are locked in frontal combat. This is because the gospel justifies through grace through faith, not works. Samuel Rutherford, The Works of Samuel Rutherford: Arminianism: A Systematic and Theological Response, ed. . . . Continue reading →
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They hold that the Roman Church does not teach fundamental errors but only errors conditionally and improperly so, which do not undermine the foundation. But our theologians, like Perkins and Whitaker, have demonstrated that the papal church as such does not teach . . . Continue reading →
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Christians need a robust sense of the Supper as a means of grace. Unfortunately, in reaction to Rome, many American Christians have lost something of the mystery of the Supper. They think of it solely in funereal terms. They see it principally . . . Continue reading →
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It is a Socinian and heretical position to conclude that we can be saved through keeping God’s commands even though we wrongly conceive of God in our minds and are ignorant of him, his nature, attributes, and works as they are revealed . . . Continue reading →
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That council [Trent, 1551] was convened and met intermittently for two decades in order to respond to the Protestant Reformation. It defined the Roman Catholic Church. Until that council concluded, there was still some hope that Rome might repent, that she might . . . Continue reading →
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One of the great temptations of in the history of the church has been to withdraw from other Christians in pursuit of sanctity. This was the first stage of Christian monasticism, which failed. It was not long before eremitic monasticism became cenobitic . . . Continue reading →
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The Reformed understanding of Scripture is that believers are as justified and saved now as we will be at the judgment. There are not two stages of justification, initial and final. Rather, we distinguish between justification and vindication. At the judgment it . . . Continue reading →
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Distinguishing justification and sanctification does not make the second less important or nonessential, but if we do not distinguish them, we will lose the gospel of free grace and as Christians come to think of our standing with God as contingent on . . . Continue reading →
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For it is not the property of a Christian mind to be displeased with assertions; no, a man must be absolutely pleased with assertions, or he will never be a Christian…In Romans 10 he calls it “confession” saying “and with the mouth . . . Continue reading →
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Yet we should be very careful that our ears be not more attentive to the melody than our minds to the spiritual meaning of the words. Augustine also admits in another place that he was so disturbed by this danger that he . . . Continue reading →
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The devil begins and disputes thus. “You, O wretched man, are a most grievous sinner. Therefore, you are but a damned wretch.” The conscience answers and says, “I know that Christ has made a satisfaction for my sins, and freed me from . . . Continue reading →
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From the very beginning of the Reformation there have been various attempts for a composition of the differences between the church of Rome and those who were departed from it. Councils of princes, conventions of divines, imperial edicts, sedate consultations of learned . . . Continue reading →
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Lastly, justification by works causes trouble and disquietness to the conscience. No man’s conscience can be appeased before God’s wrath is appeased, and God’s wrath cannot be appeased by any works. For the best works the regenerate can do are imperfect, and . . . Continue reading →
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We do by no means assign the same place, condition, state, and use to the obedience of Christ imputed to us, and our obedience performed to God. If we did, they were really inconsistent. And therefore those who affirm that our obedience . . . Continue reading →
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That a man should be justified by works is an opinion settled in nature, as may appear in them who crucified our Savior Christ. For when they were pricked in their hearts at Peter’s sermon, they said, “Men and brethren, what shall . . . Continue reading →
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In Adam’s sin there was the breach of the whole law in every commandment, either directly or by consequence, for he showed evident want of love to God in believing Satan more than God. Therein he chose Satan for his god; he . . . Continue reading →
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The difference between infusion and imputation is not a matter of semantics. It is not a tempest in a teapot. It is not a simple dispute between two words. No, the difference is systemic. The entire Roman Catholic structure of salvation is . . . Continue reading →
