"English penitential teaching expressly echoed and bolstered moral priorities. In contrast, again, to Luther, whose penitential teaching stressed the rueful sinner’s attainment of peace through acknowledgment of fault and trust in unconditional pardon, several of the English included a moment of moral renewal. In harmony with Reformed tendencies on the Continent and in unmistakable continuity with historic Catholic doctrine that tied “contrition, by definition, to the intention to amend,” they required an actual change in penitent. For them, a renewal of moral resolve was integral to the penitential experience, and a few included the manifest alteration of behavior. They agreed that moral will or effort cannot merit forgiveness, yet rang variations on the theme that repentance is “an inward . . . sorrow . . . whereunto is also added a . . . desire . . . to frame our life in all points according to the holy will of God expressed in the divine scriptures.” However qualified by reference to the divine initiative and by denial of efficacy to human works, such teaching underscored moral responsibility; it also adumbrated Puritan penitential and preparationist teaching of later decades." [italics mine] (Theodore Dwight Bozeman, “The Precisianist Strain . . . ,” 20-21)
. . . They’ve been told [Christians in the typical evangelical church in the West] that the only criterion for salvation is knowing and believing some basic facts about Christ. They hear from the beginning that obedience is optional. It follows logically, then, that a person’s one-time profession of faith is more valid than the ongoing testimony of his life-style in determining whether to embrace him as a true-believer. The character of the visible church reveals the detestable consequence of this theology. As a pastor I have rebaptized countless people who once “made a decision,” were baptized, yet experienced no change. They came later to true conversion and sought baptism again as an expression of genuine salvation. [brackets mine] (John MacArthur, “The Gospel According to Jesus,” 17)
All of this is contrary to Martin Luther’s approach, which is to emphasize the need of a changed heart, and the objective Word of God as the motivation and reason for holiness. Luther did not hang people over hell in order to engender holiness of life, and neither did the later antinomists (i.e. Sibbes, Cotton, et al) who we will discuss later. Did Luther think moral transformation was needed within the church, indeed . . . but we do not hybrid the gospel in order to achieve this end (i.e. MacArthur and the Puritans); rather we emphasize the winsome love of Christ disclosed at the cross, grave, and right hand of the throne of the Father as the motivation for purity and holiness. This was Luther’s, Cotton’s, Sibbe’s, and my aim, I hope it is yours.
I have provided this brief comparison in order to further establish the corollary and continuity between English Puritan salvation themes and motifs, and in this case, John MacArthur’s themes and motifs, relative to articulating the gospel. I am not sure how anyone who has read anything on Puritan spirituality, and its formation, can deny the similarity between that and the outlook that MacArthur (and others like him) is articulating today. At minimum my hope is to expose this, not to smear MacArthur (or others), so that folks who have bought into such teaching can see it for what it is, and realize that this kind of doctrine leads away from an emphasis upon Christ; and focuses upon self (and “my transformed life”). Jesus said it best, “. . . Seek ye first, His kingdom and His righteousness . . . ," in other words, keep your eyes ON HIM!
**This is a repost that I wrote years ago, way before I was an Evangelical Calvinist, or had ever really even heard of Thomas Torrance.