In this episode Dr Clark answers Heidelmail from Kwan about what Acts 2:42 and signs and wonders, from Exile1986 about how to answer a child’s question about why we cannot see Jesus right now, and from Jerome about an expression in Dane . . . Continue reading →
We all naturally hold to the article of justification expressed in the Council of Trent, Continue reading
For so soon as a man believes, he is presently justified. For every believer has… Continue reading →
Throughout his works Perkins objected to the idea that one was justified by a mixed faith. On the contrary, faith was to be regarded as an instrument “to apprehend and apply that which justifies, namely, Christ and His obedience.” Perkins saw justifying . . . Continue reading →
Pat Abendroth is a friend and pastor of Omaha Bible Church and the host of The Pactum Podcast. Pactum is a Latin noun for covenant. You might see or hear it used, e.g., to refer to the pactum salutis, the covenant of redemption between . . . Continue reading →
Why did James say “justify” if he did not mean to indicate that there is either a second way of justification (e.g., by works) or if he did not mean to signal that works somehow play some role other that fruit and evidence. Continue reading →
Philippi’s statement is worthy of quotation: “Whether or not there are such perfect ποιηται του νομου [doers of the law] the apostle does not say in this passage, but only opposes the true standard to the false standard of the Jews, that . . . Continue reading →
“You see that a person is justified by works and not by faith alone.”— James 2:24 It’s not uncommon to hear some people appeal to James 2:24 in order to argue that God saves people by faith plus works. In particular, some . . . Continue reading →
I shall take the boldness, therefore, to say, whoever be offended by it, that if we lose the ancient doctrine of justification
This is episode 21 in the series, What Must A Christian Believe? In our survey of the rule of faith, i.e., the Apostles’ Creed, we are completing our brief study of the tenth article, “the forgiveness of sins.” The doctrine of justification . . . Continue reading →
This is episode 20 in the series, What Must A Christian Believe? In our survey of the rule of faith, i.e., the Apostles’ Creed, we have reached the tenth article, “the forgiveness of sins.” The truth of our righteousness with God is essential . . . Continue reading →
In connection with Trent and Bellarmine’s stance on purgatory and the sacrifice of the Mass was Rome’s doctrine of a second justification. Bellarmine’s Scriptural basis for a second justification was Romans 3—which he saw as the first justification, and James 2—which he saw as the second justification. For Perkins, James 2 was for the justified because of Christ, “outward testimonies of the truth of our faith and profession, proving that the grace of our hearts is not in hypocrisy, but in truth and sincerity.” In other words, James 2 spoke not of justification in the same sense as Paul in Romans, but in a completely different sense, scope, and design, James 2:21 is in the demonstrative for Abraham’s “works did testify that his faith was true and sincere. Continue reading →
Perkins objected to Rome’s sacrifice of the Mass. For Perkins, this doctrine was attached to erroneous views of Christology, Christ’s propitiatory suffering unto death, and in turn the doctrine of justification. One of Perkins’s clearest Christological statements is found in his treatise, A Warning Against the Idolatry of the Last Times (1601), where he wrote, “For He in one person is perfect God and perfect man, our only Redeemer all-sufficient in Himself, and therefore perfect king, priest, prophet; without either partner or fellow in the work of man’s salvation.” Continue reading →
This is episode 19 in the series, What Must A Christian Believe? In our survey of the rule of faith, i.e., the Apostles’ Creed, we have reached the tenth article, “the forgiveness of sins.” That phrase does not occur in the earliest . . . Continue reading →
Just pause and think of what it meant for the Lord Jesus to obey for us, in our place. For thirty years he never once said or did anything wrong. More than that, at every single moment he positively said and did . . . Continue reading →
People assume (as I once did) that since the Martin Luther (1483–1546) first protested the abuse of indulgences, in 1517, that Rome must have been shamed into ending the practice. She was not. The sale of indulgences continues. In §1471 of the Catechism . . . Continue reading →
In our survey of the rule of faith, i.e., the Apostles’ Creed, we have reached the fourth article: “suffered under Pontius, Pilate, crucified, dead, and buried. He descended into hell.” In this episode we consider Christ’s suffering and death and in the . . . Continue reading →
Pastor John Piper is well-known for his role in sparking the “young, restless, and Reformed” movement, mainly through his emphases on God’s sovereignty and serious expository preaching. There are no doubt numerous present members of Reformed churches who ended up there because of initial investigations of Reformed theology that began with hearing or reading John Piper. Personally, Piper was my first exposure to a thorough and biblical explanation of predestination in some of the appendices of the 2003 edition of Desiring God, which I was told to read shortly after becoming serious about my faith. Continue reading →
Now, to be justified is to be freed from the guilt of sin, or to have all our sins pardoned, and to have a righteousness wherewith to appear before God, so as to be accepted with him, and a right to the . . . Continue reading →
It is true, that all those who place the formal cause or reason of our justification in ourselves, or our inherent righteousness, and so either directly or by just consequence, deny all imputation of the righteousness of Christ unto our justification,