Part 2 That faith which secures eternal life; which unites us to Christ as living members of his body; which makes us the sons of God; which interests us in all the benefits of redemption; which works by love, and is fruitful . . . Continue reading →
Last time we saw that, according to William Perkins, semi-Pelagianism asserts that the will (or other faculties) are able to operate in salvation partly on the basis of nature, i.e., they are not entirely dependent upon grace. In contrast, the Reformed argue . . . Continue reading →
William Perkins (1558-1602), in his 1595 Exposition of the Apostles’ Creed, on the question of effectual call, wrote: Againe, if the Vocation of every man be effectual, then faith must be common to all men either by nature, or by grace, or . . . Continue reading →
by B. B. Warfield Professor of Didactic and Polemic Theology Princeton Theological Seminary, 1887-1921 [NB: This essay was originally published in The Christian Irishman, Dublin, (May 1911), 71. It was reprinted in John E. Meeter, ed., Selected Shorter Writings of Benjamin B. . . . Continue reading →
[This essay was first written c. 1988. It has been revised several times since] Introduction: Jesus’ Hard Words Why should we study what the Bible says about how we came to faith in Jesus? Isn’t it enough to simply believe and let . . . Continue reading →
By John Murray with a new foreword by R. Scott Clark The foreword is ©2002 R. Scott Clark Foreword This essay was written by John Murray (1898–1975), professor of Systematic Theology in Westminster Theological Seminary in Philadelphia and Ned B. Stonehouse (1902–62), . . . Continue reading →
Heidelcast: Does God Give Faith to the Living or the Dead? Dan writes to the HC to ask about the timing of regeneration (making alive by the Spirit) and faith but he raises the question of whether God gives faith to the . . . Continue reading →
Introduction Without a doubt, one of the Reformed doctrines which evangelical and fundamentalist Christians find most scandalous is the doctrine of definite, personal or limited atonement.1 This rejection happens, in part, because the Reformed teaching is not always well understood. Sometimes the . . . Continue reading →