Any position that attempts to add or subtract from this Gospel is a false gospel that cannot save.  Many heresies are such because they claim that something additional is required.  For example, there are some that say that, in addition to faith in Christ, one must be baptized in water in order to be saved.  But water baptism cannot save you; only Jesus can.  Water baptism is merely an outward act of obedience reflecting our unseen faith.   There are those that claim that after salvation, one must do good works in order to maintain that salvation.  This too is heretical because it makes continued salvation contingent upon works, not on Christ.  Jesus is both the author and perfecter of our faith (Hebrews 12:2).  Good works will naturally follow from salvation because a saved person wants to please God.  But these works cannot save.  They are merely an outward reflection of inward faith.

In part 1, we looked at those doctrines that are essential to salvation: those that cannot be denied by a person whom Christ has saved.  We found that these all centered on Christ: His perfect nature as God Almighty, His atoning death for our sins, His grace by which He grants us faith in Him, His resurrection that foreshadows our own, and the repentance He grants us which results in obedience and good works.  We cannot attain salvation by our own works, but only by God’s grace received through faith in Christ (Ephesians 2:8-9).  This is the Gospel and it is all about Jesus.
Any alternative is a false gospel.  The saving faith that Jesus imparts to us allows us to confess that Christ is the Lord God (Romans 10:9-13; John 8:24).  It is a genuine faith that God raised Christ from the dead (Romans 10:9-11), and will resurrect everyone else at His second coming (1 Corinthians 15:20-24; John 5:28-29).  The saving faith God imparts to us always involves repentance from sin and will result in good works (Luke 13:3,5; Revelation 2:5; 1 John 2:4; James 2:4).  These verses also clearly teach that the one who denies any of the above principles does not have salvation, but will die in his sins.
And yet, there are many who would verbally profess the above doctrines but lack saving faith in Christ.  Consider what Christ Himself said in Matthew 7:21, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.”  We saw in Romans 10:9-13 that declaring Jesus is Lord is a requirement for salvation.  Yet, Jesus Himself indicates that this, by itself, is insufficient.  He said, “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from me, you who practice lawlessness’” (Matthew 7:22-23).
Notice that Jesus said “many.”  That is, many people think they have salvation in Christ and will be surprised to learn on Judgment Day that they do not.  That is a terrifying thought!  These verses should challenge every professing believer to ask himself, “Am I truly saved?”  Saying the right words does not impart salvation.  Rather, God imparts salvation, granting to the sinner a new heart, repentance from sins, and faith in God.
But how do we know that our faith in God is genuine?  After all, Jesus refers to people who were confident in their salvation, who professed Christ as Lord, and even performed miracles in His name; yet, they will not enter heaven.  Just imagine living your life, thinking you are a Christian, being confident in your faith in Christ, and then having Him say to you on Judgment Day, “I never knew you.  Depart from Me.”
Knowing God
God knows the people He saves (John 10:27-28).  And they know Him (John 10:14).  This knowledge is more than simply an awareness of God’s existence.  Even the demons know that God exists, but they are not saved (James 2:19).  Rather, God enters into a loving relationship with those whom He saves (Romans 8:29).  Therefore, those who are genuinely saved have come to know God and to recognize His voice.
For this reason, a severe misunderstanding of the nature of God is an indication that a person may not be saved.  Suppose that someone professes Jesus as Lord and believes that God raised Him from the dead.  But then when I ask him to describe God, he responds, “Oh, he is a three-headed dragon that lives on a moon of Neptune.”  Such a heretical and absurd response would indicate that this person does not know the real God.  The person may be saying the right words in professing Christ’s Lordship and resurrection, but he has placed his faith in a fictional god of his own imagination.  And a fictional god cannot save you from the wrath of the Living God.
This is the characteristic of cults.  Cults profess to be Christian, but have placed their faith in a false god rather than the biblical God.  It can be difficult to identify cults because they often use the same words as Christians, but they mean something different.  Thus, it is necessary to ask questions about the nature of their god.  Is their god an all-powerful, all-knowing, omni-present, unchanging, eternal, triune spirit?  A person who does not know God in a saving way often has one or more fundamental misconceptions about God that are revealed when sufficient questions are asked.
No doubt, even a saved person can have some misconceptions about God.  After all, God is infinite and we are finite.  Therefore, we cannot know everything about Him.  But there are certain characteristics that are basic to the nature of God.  A denial of one or more of these may indicate that a person does not know God in a saving way. 
So, what are the fundamental characteristics of the biblical God?  What are His essential attributes that are clearly elucidated in Scripture?  All those who truly know God should agree on the following aspects of His nature.
(1) The Trinity
The biblical God is triune.  He is one in nature/essence, and three in eternally distinct persons: the Father, the Son, and the Holy Spirit.  Thus, these three Persons share one name (Yahweh) as Christ affirms in Matthew 28:19.  Yet each divine Person is one eye-witness under biblical law (John 8:17).  The doctrine of the Trinity necessarily entails monotheism, which James 2:19 implies is necessary (but not sufficient) for salvation.  We have seen that Romans 10:9-10 teaches the belief that God raised Christ from the dead is essential to salvation.  The Trinity is implicit in this passage because all three Persons were involved in the Resurrection.  The Spirit raised Christ from the dead, (Romans 8:11), as did the Father (Galatians 1:1), as did the Son Himself (John 10:17-18).
Fortunately, the Bible does not say that a detailed and nuanced understanding of the triune nature of God is required for saving faith.  It is sufficient to know that God is one in essence, and yet three in eternally distinct Persons: Father, Son, and Holy Spirit.  No doubt God will forgive some of our misunderstandings of how this all works in practice.  But to reject what God has said about His own nature is to reject God.  God expects us to accept whatever revelation He has given us.
Some may ask, “But what about Old Testament believers?  Did they know about the Trinity?”  New Testament believers have far more information on the Trinity than believers under the Old Testament administration.  Yet, even Old Testament believers knew something of the fact that God is one in nature and more than one in Persons; we see communication between the Persons in the first chapter of Genesis (e.g. Genesis 1:26-27). Even the Hebrew term for “God” (Elohim) is plural (literally “Gods”) and yet used with singular verbs (e.g., Genesis 1:1).  So, the Israelites knew that God was one in one sense, and more than one in a different sense.  They probably did not have the rich understanding of the three Persons that New Testament saints enjoy.  The point is that God expects us to accept whatever revelation He has given about Himself.  A saved person will therefore come to accept what the Bible teaches about the triune nature of God, even if he doesn’t fully understand it.  Thus, a rejection of the Trinity is a strong indication that a person has not (yet) been saved.
(2) God Is the Creator and Judge of All
God is the Creator of all things (Genesis 1:1; Exodus 20:11).  As such, we owe Him our very lives.  Since all things were made by Him (John 1:3), all things are contingent upon Him.  They exist and continue to exist only because God the Son upholds all things by the Word of His power (Hebrews 1:3).  God alone is not contingent upon anything.  He is completely self-sufficient and does not require a universe or anything beyond Himself to exist (Exodus 3:14).
God is transcendent: beyond the physical universe (1 Kings 8:27).  God is eternal and without a beginning or an end (Deuteronomy 33:27; Isaiah 43:13; Psalm 90:2).  He has no creator since He has always existed.  He is completely sovereign, answering to no one else (1 Timothy 6:15; Isaiah 40:13-14).  He needs nothing, and does whatsoever He pleases (Psalm 135:6).
As Creator, God has the right to set the rules for all that He owns (which is everything).  Therefore, it is by God’s standard and His standard alone that we all will be judged.  This implicitly requires that God is righteous by virtue of the fact that His nature determines what is right (Ezekiel 18:25).  His judgments are necessarily right because they stem from His holy nature (Genesis 18:25).  Thus, our moral obligation is to obey God.  And when we fail to do so, we must expect punishment since this is the just penalty for our treason (Isaiah 13:11).  All God’s ways are just (Deuteronomy 32:4).
This distinguishes the living God from many false gods of other religions and cults.  Their gods change, are not righteous, and are not sovereign over creation.  As the Apostle Paul explained in Acts 17:24-25,28-29, the biblical God does not need to be served by human hands because He needs nothing; rather, we need Him since He is the one who gives us life and breath.  The biblical God is the sovereign, uncreated Creator of all things.  Therefore, a rejection that God is Creator of all things suggests that a person is trusting in a false god rather than the God of Scripture.
(3) God Is All-Knowing, Unchanging, and Eternal
God is eternal (Deuteronomy 33:27; Psalm 90:2; Isaiah 9:6; Romans 16:26).  He has no beginning in time, and no ending (Hebrews 7:3).  This would have to be the case since God is the Creator of time itself (John 1:3).  Since God is beyond time, He does not change with time (Malachi 3:6).  He can “step into time” as He did with the incarnation of Christ, and He can act in time.  But God is not bound by time like we are.
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A church generally will follow the example of its pastor. Through their teaching, through their example, pastors play a huge role in setting the culture of the church. Whatever the pastor is passionate about, that will come through, and the congregation usually will follow. As a general rule, the pastor will generally be the most spiritually-minded person in the congregation, because they’re the ones giving themselves to studying and preaching God’s Word. Which means how we live really matters. We want pastors to be men of “eminent piety.”

For Spurgeon, the Pastors’ College, out of all the many institutions of the Metropolitan Tabernacle, was the one that was “dearest to his heart.” Every Friday afternoon, after a long week of study, one of the favorite times of the students was when Spurgeon would lecture on a variety of topics related to pastoral ministry. And out of the many topics that he preached on, the one that he emphasized the most was the importance of the pastor’s “eminent piety,” that is his character.
We live in a day when so many gifted pastors and church leaders with large public ministries go astray in their private lives, in their character. And as a result, all that public ministry comes crashing down. This was no different in the 19th century. Spurgeon understood this well and he placed “eminent piety” as his first qualification for his students who were aspiring to be teachers. All who find themselves in the position of being a teacher of God’s Word should follow Paul’s admonition to Timothy: “Pay close attention to your life and your teaching.” This is what Spurgeon called “the minister’s self-watch.”
But why does a pastor’s character matter?
We Are Our Own Tools
Spurgeon puts it this way:
We are, in a certain sense, our own tools, and therefore must keep ourselves in order. If I want to preach the gospel, I can only use my own voice; therefore I must train my vocal powers. I can only think with my own brains, and feel with my own heart, and therefore I must educate my intellectual and emotional faculties. I can only weep and agonize for souls in my own renewed nature, therefore must I watchfully maintain the tenderness which was in Christ Jesus. It will be in vain for me to stock my library, or organize societies, or project schemes, if I neglect the culture of myself; for books, and agencies, and systems, are only remotely the instruments of my holy calling; my own spirit, soul, and body, are my nearest machinery for sacred service; my spiritual faculties, and my inner life, are my battle ax and weapons of war.
When it comes to the ministry of the Word, we are the tool, the instrument for conveying the gospel. That’s not to say that we ourselves are the Good News. No, we are jars of clay, bearing the treasure of the gospel. But at the same time, it matters how we conduct our lives. I think of Paul’s words to Timothy
2Tim. 2:20       In a large house there are articles not only of gold and silver, but also of wood and clay; some are for noble purposes and some for ignoble. 21 If a man cleanses himself from the latter, he will be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work.
It is interesting to think about all the other things we think make for an effective minister: the latest laptop, a massive pastoral library, a powerful Bible study software tool, resources to help with sermon illustrations, on and on it goes. There is no shortage of pastoral tools and resources that Lifeway, Crossway, Logos, and everybody else wants to sell you. And in one sense, all those things are fine. But at the end of the day, as a minister of God’s Word, those things are not what carry the gospel. You are the vessel, the instrument of the gospel. As a pastor who owned thousands of books, Spurgeon reminds us that in the end, it’s character and life that matter.
Robert Murray M’Cheyne writing to a minister friend who had gone to study German theology put it like this,
I know you will apply hard to German, but do not forget the culture of the inner man — I mean of the heart.
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There is a twofold error in commending Aquinas: the immediate one being that he is an idolater, and the secondary one being it involves an implicit following of Rome’s lead, commending works by her members, and keeping a measure of company with her. Dominicans have been employed by Credo as teachers, and scarcely an issue passes without that magazine including articles or interviews with members of that communion, or commending works by them. Such following Rome’s lead is wrong because Rome has not repented those errors of doctrine and practice that sparked the Reformation, and has in some cases stiffened her neck and made herself yet worse.

What if I told you, dear reader, that prominent members of the Protestant theological academy are enamored by someone whose writings commend the practice of idolatry? Scripture is clear that someone who promotes idolatry is a false teacher (Rev. 2:14, 20; comp. Num. 25:1-2; 31:16), and that such false teachers are wolves in sheep’s clothing (Matt. 7:15), who come disguised as angels of light (2 Cor. 11:14-15), and whose company ruins the good doctrine of those who associate with them (1 Cor. 15:33; comp. Prov. 13:20). It is clear as well that such people are known by their deeds (Matt. 7:16-20) and that their words betray the state of their hearts (12:33-37); that they have no inheritance in the Kingdom of God (1 Cor. 6:9; Eph. 5:5); and that they are not to be entertained for even a moment when their false teaching becomes known (Deut. 13:6-8). As such you would, I hope, recognize that such a teacher’s admirers were wrong to approve him, and in so doing had lost their sense and spoken unworthily of their positions and of their task of guarding and propagating sound doctrine (Acts 20:28; 1 Tim. 4:16; Tit. 1:9; 2 Jn. 8-9).
Alas, my hypothetical situation is actually the case at present. Here are two quotes from a currently-popular teacher promoting the worship of images of Christ:
The same reverence should be shown to Christ’s image as to Christ Himself.
The Apostles, led by the inward instinct of the Holy Ghost, handed down to the churches certain instructions which they did not put in writing . . . among these traditions is the worship of Christ’s image.
And two promoting the worship of the cross:
In each way it is worshiped with the same adoration as Christ, viz. the adoration of “latria.” And for this reason also we speak to the cross and pray to it, as to the Crucified Himself.
By reason of the contact of Christ’s limbs we worship not only the cross, but all that belongs to Christ. Wherefore Damascene says (De Fide Orth. iv, 11): “The precious wood, as having been sanctified by the contact of His holy body and blood, should be meetly worshiped; as also His nails, His lance, and His sacred dwelling-places, such as the manger, the cave and so forth.
That is idolatry, the giving of the worship due only to God to a material object (Ex. 20:3-5; Lev. 26:1). God says to “flee from idolatry” (1 Cor. 10:14), and “not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater” (5:11). So evil is idolatry that he commanded the ancient Israelites to execute anyone who so much as suggested it (Deut. 13:1-11). (The application of that principle for us in the present is avoidance, as shown in the verses quoted above: violence is not part of the new covenant in Christ [Jn. 18:36], and our warfare is spiritual, not carnal [2 Cor. 10:3-4].) Viewed from another angle, the proper role of God’s shepherds includes warning his sheep to avoid such people (Acts 20:28-31; Col. 1:28), as the Apostles did in their epistles cited above.
Yet that is not what some of our professors – many of whom are ordained as pastors as well – have been doing. They have forgotten the very concept of false teachers, and the commands that they are to be avoided (2 Jn. 10) and warned against, as well as that the sheep are easily led astray by such false teachers, whose cunning and ability to deceive are terrible (Matt. 24:11, 25). They have gone along with an intellectual fad and commended others do likewise, and have held forth a certain ancient false teacher as someone who should be ‘retrieved’ for today and read gladly.
The name of that teacher is Thomas Aquinas, and well might we ask such men what Paul asked the Galatians (3:1): “who has bewitched you?” An idolater is ipso facto not a representative of God, but has come forth to deceive. We may ask further: why have you allowed yourselves to be led astray, and for what cause do your ears itch (2 Tim. 4:3) so? Have you forgotten God’s pronouncement that “blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers” (Ps. 1:1)? Are idolaters no longer in the foremost ranks of the wicked, that you take one so eagerly as your master and guide, and even name a system of thought (“Thomism”) after him?
Ah, but someone will say that in many matters he adhered to the truth and explained it well. Even if this were so – and it is a point which is not here conceded – have you forgotten that sound doctrine that is abetted by falsehood or that issues as errant practice is useless? For “even the demons believe” (Jas.2:19), and yet they have no qualms using their sound knowledge to deceive the unwary all that much better. I hope, however, that you have not so much forgotten yourself, dear reader, and that you have kept discernment and good sense about you in these matters (Prov. 14:8; Matt. 24:4; 1 Thess. 5:21; 1 Jn. 4:1).
And to answer that question with which I began my rhetorical digression above, the present fascination with Aquinas is largely driven by a certain faction in the Roman communion. To be sure, such figures as R.C. Sproul, Norman Geisler, and John Gerstner – whose Protestant bona fides and general helpfulness speak for themselves – were quite approving of the study of Aquinas, but they have either passed, or else their works were of a previous generation. Gerstner’s article trying to claim Aquinas as a proto-Protestant came out in 1994, part of a larger issue about him, while Geisler’s Thomas Aquinas: An Evangelical Appraisal appeared in 1991.
Today’s movement to popularize Aquinas is largely a creature of Romanists, such men as Matthew Levering, Thomas Joseph White, and Reinhard Hütter.
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