By Faith Alone: Only BelievismThe Trinity Foundation - R. C. Sproul on Saving Faith
As a matter of Biblical fact, and contradicting what the Roman Catholic Church and R. C. Sproul say, all a sinner must do to be saved is to believe the Gospel: "For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish but have everlasting life"; "believe on the Lord Jesus Christ and you shall be saved"; "the just shall live by faith"; "for by grace you have been saved through faith, and that not of yourselves: It is the gift of God, not of works, lest anyone should boast"; "by the works of the law no flesh shall be justified"; "a man is justified by faith apart from the deeds of the law," and so on. The Bible clearly and emphatically teaches that a sinner is saved by belief of the Gospel alone, "apart from the deeds of the law." That is why the blasphemous charge of antinomianism arose against the Gospel in the first place. If Paul and the other apostles had taught a false gospel of faith plus obedience as the way of salvation, the charge of antinomianism would never have been brought against them. Neither Rome nor many so-called "Reformed" theologians seem to understand that salvation is not a result of good works; good works are a result of salvation. It was that difference that divided the Christians from the Romanists in the sixteenth century, and it is that difference that divides the Christians from the Romanists in the twenty-first century.
Martyred for the Gospel
The burning of Tharchbishop of Cant. D. Tho. Cranmer in the town dich at Oxford, with his hand first thrust into the fyre, wherwith he subscribed before. [Click on the picture to see Cranmer's last words.]
Sunday, November 20, 2011
Quote of the Day: John Robbins on Saving Faith
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4 comments:
It's finished, HM exclaimed.
Amen. Calvin's commentary on faith working by love in Galatians 5:6 is pertinent here:
But faith, which worketh by love. The contrast here introduced, between ceremonies and the exercise of love, was intended to prevent the Jews from thinking too highly of themselves, and imagining that they were entitled to some superiority; for towards the close of the Epistle, instead of this clause, he uses the words, a new creature. (Ga 6:15). As if he had said, Ceremonies are no longer enjoined by Divine authority; and, if we abound in the exercise of love, all is well. Meanwhile, this does not set aside our sacraments, which are aids to faith but is merely a short announcement of what he had formerly taught as to the spiritual worship of God.
There would be no difficulty in this passage, were it not for the dishonest manner in which it has been tortured by the Papists to uphold the righteousness of works. When they attempt to refute our doctrine, that we are justified by faith alone, they take this line of argument. If the faith which justifies us be that "which worketh by love," then faith alone does not justify. I answer, they do not comprehend their own silly talk; still less do they comprehend our statements. It is not our doctrine that the faith which justifies is alone; we maintain that it is invariably accompanied by good works; only we contend that faith alone is sufficient for justification. The Papists themselves are accustomed to tear faith after a murderous fashion, sometimes presenting it out of all shape and unaccompanied by love, and at other times, in its true character. We, again, refuse to admit that, in any case, faith can be separated from the Spirit of regeneration; but when the question comes to be in what manner we are justified, we then set aside all works.
With respect to the present passage, Paul enters into no dispute whether love cooperates with faith in justification; but, in order to avoid the appearance of representing Christians as idle and as resembling blocks of wood, he points out what are the true exercises of believers. When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle. Paul does not here treat of justification, or assign any part of the praise of it to love. Had he done so, the same argument would prove that circumcision and ceremonies, at a former period, had some share in justifying a sinner. As in Christ Jesus he commends faith accompanied by love, so before the coming of Christ ceremonies were required. But this has nothing to do with obtaining righteousness, as the Papists themselves allow; and neither must it be supposed that love possesses any such influence.
We, again, refuse to admit that, in any case, faith can be separated from the Spirit of regeneration; but when the question comes to be in what manner we are justified, we then set aside all works.
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When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle. Paul does not here treat of justification, or assign any part of the praise of it to love. John Calvin
We, again, refuse to admit that, in any case, faith can be separated from the Spirit of regeneration; but when the question comes to be in what manner we are justified, we then set aside all works.
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When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle. Paul does not here treat of justification, or assign any part of the praise of it to love. John Calvin
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