Is Salvation by Belief Alone?

"This judicial pronouncement inevitably, if some people do not care to say automatically, sets in motion the life-long process of sanctification. The purpose of justification, or at least one of the purposes, and the immediate one, is to produce sanctification."  Dr. Gordon H. Clark

Psalm 19:7  The law of the Lord is perfect, converting the soul . . .

Yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavouring to walk in all good conscience before Him, may, in this life, be certainly assured that they are in the state of grace . . .

I keep reading and hearing things from the Trinity Foundation and from the God's Hammer blog that I wonder about.  For one thing, I keep hearing the repeated proposition that "salvation is by belief alone."  Unfortunately this is just as wrong as the doctrine of final justification.  John Piper teaches a version of final justification which he calls final vindication.  But these folks are making an error just as egregious.  If it is true that our justification is the finished work of the cross, it is equally true that the means of our receiving the benefits of the cross work of Christ for the elect is belief.  We must be regenerated or born again before we can believe the Gospel.  (John 3:3-8; 1 Peter 1:23; John 1:13; 2 Corinthians 5:17; Galatians 6:15; 1 Peter 1:3; Titus 3:5; Ezekiel 36:26).

Final justification or final vindication is the Federal Vision doctrine that says that in the final judgment our good works will justify our faith and vindicate us from God's judgment.  But this undermines the fact that Christ eternally decreed to justify the elect from all eternity.  (Revelation 13:8).  He is the Lamb slain before the foundation of the earth.  Abraham Kuyper wrote an entire chapter on eternal justification in his book, The Work of the Holy Spirit.   (Chapter XXXII:  Justification from Eternity).  Not only that but it is not actually our faith that justifies us before God.  Justification was accomplished finally and forever on the cross when Christ died for the sins of all the elect throughout the history of the world from creation to the end of time.  Justification is applied to the elect temporally after they are regenerated, converted and given the gift of believing the Gospel.  (Acts 13:48).

It is right to question the Federal Vision error.  However, I have to challenge the proposition that salvation is by belief alone.  This is actually not true.  If we study the Bible carefully and study the Westminster Standards carefully it is clear that intellectual assent alone is not the totality of the ordo salutis.  It is true that salvation is all of God's sovereign grace.  Salvation is by grace and grace alone.  This is usually referred to as Sola Gratia.   But the doctrine of justification by faith alone is not a stand alone doctrine.  The ordo salutis also includes sanctification and repentance, not just bare belief.  In fact, true belief will produce a change in the believer's thinking and therefore a change in his volitional or willful decisions and the result is a change in the believer's habits.  Good works necessarily result from regeneration.  Dr. Gordon H. Clark put it this way:

2. Conversion and Repentance 

Since the term sanctification commonly refers to the life-long battle against sin, it is not usual to include regeneration in the concept. Regeneration initiates the Christian life, resurrecting the dry bones and clothing them with flesh – something only God can do – but the first conscious human activity in this new life is faith. Faith, human activity as it is, is still a gift from God. This activity, or its first moments, may be called conversion. The previous state of mind is replaced by belief in the atoning death of Christ. The man consciously changes his mind – for repentance is a change of mind – and turns from his old thinking toward the Savior. First Peter 2:25 reports concerning his addressees, who had been previously straying like lost sheep, that they had now returned to the Shepherd and Bishop of their souls. Acts 11:21 is less flowery, but more exact: “A great number believed and turned to the Lord.” In theological language this turning is called conversion. The German pastor of the Presbyterian Church at 19th and Susquehanna in Philadelphia, back in the 1920s, in the Schlussversammlung of an evangelistic series, dramatically illustrated it by executing an about face in the pulpit as he said, “Bekehren ist umkehren.” 

If, now, one wishes to examine what is simultaneous, or what the logical relations are, one could say that repentance itself more commonly connected with aversion from sin than with belief in the Trinity, is an act of and a part of faith. Believing is indeed an act of the human self, caused by God to be sure, and totally impossible except for regeneration and God’s gift; but it is nonetheless a human volition. It is the first act in a Christian life. Dead bones cannot believe; but when clothed with flesh they live, and they live a life of faith. By means of this volition God justifies the sinner on the ground of Christ’s merits. This judicial pronouncement inevitably, if some people do not care to say automatically, sets in motion the life-long process of sanctification. The purpose of justification, or at least one of the purposes, and the immediate one, is to produce sanctification. The earliest stage of this is conversion, so early that it might be identified with the first act of faith itself. Consider some of the Scriptural material, both from the Old Testament and from the New Testament.

Psalm 19:7: The law of the Lord is perfect, converting the soul.

Gordon H. Clark. What Is The Christian Life? (Kindle Locations 165-187). The Trinity Foundation. Kindle Edition.

Another problem that I continually see at the God's Hammer blog is there is little to no discussion of the whole system of propositional and theological truth which is revealed in the Bible.  Instead the focus is on the precise definitions of theological doctrines of certain ministers like John Piper, who, by the way, does go off into the Federal Vision error in my opinion.  The problem is that the errors are so emphasized that Sean Gerety and others ignore other major doctrines in the Bible like sanctification, conversion, repentance, etc.  Dr. Gordon H. Clark did not make justification by faith alone the end all and be all of salvation.  He did give it the proper place in the system, however.  According to Dr. Clark the best summary of the propositions in the Bible are summarized in the Westminster Confession of Faith.  I have yet to see Sean Gerety or the Trinity Foundation give any emphasis to the systematic view of truth as espoused by Dr. Clark.  In fact, I once asked Thomas Juodaitis if he would consider producing Dr. Clark's book, What Do Presbyterians Believe? in ebook format because in my work it is difficult to carry hard copies or paperbacks.  He said it was not under consideration.  

The most important doctrines of Calvinism, according to Dr. Clark are listed in descending order of importance in the Westminster Confession of Faith.  The most important doctrine of Calvinism according to the Westminster divines is Sola Scriptura because that is the very first chapter in the Westminster Confession.  But since it has often been said that justification by faith alone is the doctrine by which the true church stands or falls some have taken that doctrine to be the most important doctrine in the Bible.  The Westminster Confession does not even mention the doctrine of justification until chapter XI.  Of Justification.  The doctrine of the atonement is in chapter VIII. Of Christ the Mediator.

I have been reading the Trinity Foundation materials for a long time and I have listened to John Robbins's lectures on apologetics many times over.  But I have also read all of Dr. Clark's books and listened to all of his lectures many times over.  Robbins is mostly on the mark but he goes beyond Clark in some areas.  I do not have time to go into all of that at this point.  However, I will say that Sean Gerety's latest article is a bit misleading on several points.  (The Justification that Doesn't Justify).

Gerety's article in fact contradicts the Westminster Confession of Faith.  The Confession clearly affirms that assurance of salvation requires obedience and the Confession also says that there will be some who have a false assurance of salvation.  Gerety criticizes Piper for saying:

Present justification is based on the substitutionary work of Christ alone, enjoyed in union with him through faith alone. Future justification is the open confirmation and declaration that in Christ Jesus we are perfectly blameless before God. This final judgment accords with our works. That is, the fruit of the Holy Spirit in our lives will be brought forward as the evidence and confirmation of true faith and union with Christ. Without that validating transformation, there will be no future salvation.

Quoted at The Justification That Doesn't Justify.

It is certainly true that our good works do not justify us now or in the judgment.  But that is not what Piper said.  He said that the "fruit of the Holy Spirit" confirms our faith and union with Christ and that this validates our union with Christ.  Now I have no problem with that definition if we mean our present life and our relationship with each other here in the visible church.  The problem is that God already knows everything.  He does not need any validation of your faith.  He already knows the judgment here and now and for all eternity since He is omnscient and eternally immutable.  The purpose of the final judgment is not to convince God of anything.  It is rather to demonstrate His justice for all humans and angels to see.  What Piper is saying in the quote is that good works are evidence of true faith.  No Reformed Christian should disagree with that.  But to say that good works justify us at all is obviously wrong.  Being generous to Piper he is basically saying that without sanctification you cannot have any assurance of salvation in the final judgment.  But Piper is not always clear.  But neither is Gerety.  Why is the Westminster Confession rarely if ever mentioned in these scathing and condemnatory debates?  I think it is because neither of the two parties wants to admit that their views are out of accord with the whole system of dogmatic truth.

The WCF clearly says that assurance is only attained by obeying the Gospel:

CHAPTER XVIII—Of Assurance of Grace and Salvation

  1.      Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God, and estate of salvation (Job 8:13–14, Micah 3:11, Deut. 29:19, John 8:41) (which hope of theirs shall perish): (Matt. 7:22–23) yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavouring to walk in all good conscience before Him, may, in this life, be certainly assured that they are in the state of grace, (1 John 2:3, 1 John 3:14,18–19,21,24, 1 John 5:13) and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. (Rom. 5:2,5)

  2.      This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; (Heb. 6:11, 19) but an infallible assurance of faith founded upon the divine truth of the promises of salvation, (Heb. 6:17–18) the inward evidence of those graces unto which these promises are made, (2 Pet. 1:4–5, 10–11, 1 John 2:3. 1 John 3:14, 2 Cor. 1:12) the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, (Rom. 8:15–16) which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption. (Eph. 1:13–14, Eph. 4:30, 2 Cor. 1:21–22)


The Westminster Confession of Faith. Oak Harbor, WA: Logos Research Systems, Inc., 1996. Print.

Dr. Clark even disagreed with the Confession in section 2.  He said that assurance could not be infallible since only God's absolute truth could be infallible.  We often err in logic and make mistakes.

Good works are a necessary part of the ordo salutis as well.  There is an entire chapter on good works in chapter XVI.  Of Good Works.  That chapter plainly and flatly says that good works are a necessary result of a true and lively faith:

 

CHAPTER XVI—Of Good Works

  1.      Good works are only such as God hath commanded in His holy Word, (Micah 6:8, Rom. 12:2, Heb. 13:21) and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intention. (Matt. 15:9, Isa. 29:13, 1 Pet. 1:18, Rom. 10:2, John 16:2, 1 Sam. 15:21–23)

  2.      These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith: (James 2:18, 22) and by them believers manifest their thankfulness, (Ps. 116:12–13, 1 Pet. 2:9) strengthen their assurance, (1 John 2:3, 5, 2 Pet. 1:5–10) edify their brethren, (2 Cor. 9:2, Matt. 5:16) adorn the profession of the gospel, (Tit. 2:5, 9–12, 1 Tim. 6:1) stop the mouths of the adversaries, (1 Pet. 2:15) and glorify God, (1 Pet. 2:12, Phil. 1:11, John 15:8) whose workmanship they are, created in Christ Jesus thereunto, (Eph. 2:10) that, having their fruit unto holiness, they may have the end, eternal life. (Rom. 6:22)

  3.      Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. (John 15:4–6, Ezek. 36:26–27) And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will, and to do, of His good pleasure: (Phil. 2:13, Phil. 4:13, 2 Cor. 3:5) yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them. (Phil. 2:12, Heb. 6:11–12, 2 Pet. 1:3, 5, 10–11, Isa. 64:7, 2 Tim. 1:6, Acts 26:6–7, Jude 20–21)


The Westminster Confession of Faith. Oak Harbor, WA: Logos Research Systems, Inc., 1996. Print.

In short, Gerety's article comes across as teaching antinomianism, not the doctrines of sovereign grace.  We are "bound to perform . . ." our "duty" and we "ought to be diligent in stirring up the grace of God" in our hearts.  I do not consider myself very holy at all.  In fact, the harder I try the more of the corrupt nature I see that needs to be subdued and brought under control.  Only God can cause us to repent and endure to the end but we must obey Jesus if we love Him.  (John 14:15).

Gerety's own words convict him of disagreeing with the Westminster Confession:

It's on the basis of faith plus works by which a believer will attain “final salvation.” We don’t enter into eternal rest and perfect fellowship with God on the basis of Christ’s work alone accomplished outside of ourselves on a cross almost 2000 years ago. It’s the fruit of sanctification that God works in us by faith [sic] is the basis for our admittance into heaven.

If sanctification is unnecessary, why did Dr. Gordon H. Clark place so much emphasis on sanctification in the quote above?  No one believes that sanctication is the basis of our salvation but without it there is no true faith and no union with Christ.  There is only a false assurance of salvation.  Gerety is deliberately creating a false dilemma here to make Piper appear in the worst possible light rather than dealing with what Piper actually says in relationship to Scripture and the doctrinal standards in the Westminster Confession.

While I have greatly profited from the books and articles at the Trinity Foundation, I cannot agree with their points of view when they deviate from the Bible and the Westminster Confession of Faith.  Grace is not a license to sin.  (Romans 6:1-2; Matthew 7:22-23; Galatians 5:16-26).

Gerety makes another conflated statement here:

There is no future judgment of the believer. According to Jesus justification is a present as well as a future reality for all believers. Eternal life is something the believer already possesses.

 The first statement is wrong because believers will be judged in order to determine their rewards:

But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. (Rom. 14:10 NKJV)

For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. (2 Cor. 5:10 NKJV)

Also, even though it is true that by belief or assent to the Gospel promises we are justified before God now, does it follow that everyone who professes faith is in possession of a true and lively faith?  Not according to the WCF and the chapter on assurance.  There are many who have a false assurance based on the mistaken view that they have done enough good to outweigh their evil deeds.  (Matthew 7:22-23).   Others mistakenly think that grace means they are free to sin all they want.   (1 Peter 2:16; Galatians 5:13; John 8:32; Romans 6:22; John 15:22).  Those who walk in darkness are not in fellowship with Christ.  (1 John 1:5-10).

Is Piper lost?  I do not pretend to know that since I am not omniscient.  But it is true that he seems to have at least some agreement with the Federal Vision error.  Gerety, on the other hand, seems to know that Piper is not elect.

As you can see, my views have slightly changed after studying the issues for several years.  

May the peace of God be with you,

Charlie