One of the books that young Augustus Toplady wrote showed how plainly the Church of England’s doctrine very much rejected the original Arminianism (mixing human works with Christ’s death for salvation) that had its roots in the Roman Catholic Church.
The book was titled “The Church of England Vindicated from the Charge of Arminianism.” At one point in the book, Toplady compares some of the Thirty-Nine Articles of Faith from the Anglican Church with the declarations made by the pope and bishops in the Church of Rome during the Council of Trent.The result is very telling and the true Catholic or universal church clearly emerges from the comparison.
1. Church of England - The Godly consideration of predestination and our election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons (Article 18 – XVIII)
Church of Rome - No man, so long as he liveth in this mortal life, ought so far to presume concerning the hidden mystery of divine predestination as positively to conclude that he is actually in the number of the predestinate. (Session VI, Council of Trent)
2. Church of England – The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works, to faith and calling upon God. (Article 10 - X)
Church of Rome – If any person shall say that since the fall of Adam man’s freewill is lost and extinct…Let him be accursed (Sess. V. Canon V, Council of Trent)
3. Church of England - We are accounted righteous before God only for the merit of our Lord and Savior Jesus Christ, and not for our own works or deservings. (Article 11 - XI)
Church of Rome – If any person shall say that men are justified, either by the alone righteousness of Christ, or for a bare forgiveness of sins. Let him be accursed (Trent Sess. V, Canon XI)
4. Church of England – That we are justified by faith only is a most wholesome doctrine, and very full of comfort. (Article 11 - XI)
Church of Rome – If any man shall say that the ungodly is justified by faith only, so as to mean that nothing else is required. Let him be accursed. (Trent Sess. V, Canon IX)
5. Church of England – Works done before the grace of Christ and the inspiration of His Spirit are not pleasant to God. Yes, we doubt not but they have the nature of sin. (Article 13 – XIII)
Church of Rome – If any one shall say that all the works done before justification, in what way soever they are done, are actually sins, and deserving of God’s displeasure. Let him be accursed. (Sess. V, Canon VII)
6. Church of England – Good works which are the fruits of faith, and follow after justification…(Article 12 - XII)
Church of Rome – If any one shall say that justification received is not preserved, and even increased before God by good works, but that these good works themselves are no more than the fruits and evidences of justification already obtained. Let him be accursed.
For more go to http://www.churchsociety.org/
Showing posts with label predestination. Show all posts
Showing posts with label predestination. Show all posts
Monday, January 17, 2011
Wednesday, June 2, 2010
Is God the author of sin? No, no no.
For he (God) saith to Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." So it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Romans 9:15-16
Most Christians say that they believe that their God is indeed "God almighty." He is over all, in control of all. If He were somehow unable to control this or that, He would not be an almighty God, would he? Almighty is in control of all. Isn't it? Isn't He?
When anyone mentions predestination, one of the first charges that goes up is the charge that in order to believe in predestination, you have to believe that God is the "author of sin."
That's ridiculous.
The Bible makes it clear. God does not force people to sin, they do so naturally. All people are born in sin. God simply leaves some people in their sinful state while rescuing others by giving them the faith to believe in His only Son, Jesus, and his saving work on the cross. (read Romans 9)
In other words, since the fall of Adam and Eve, all people choose to sin (Romans 3:32) "...and were by nature, children of (God's) wrath." (Ephesians 2:3). God simply allows some to pursue their natural choice (reprobates) while saving others by sending his son to die in their place and giving them the faith to believe in Jesus and what he did on the cross.
For by grace you are saved through faith; and that not of yourselves, it is the gift of God: Not of works, lest any man should boast. (Ephesians 2:8-9)
And you hath he quickened (made alive) who were dead in trespasses and sins (Ephesians 2:1).
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. (Ephesians 1:4) We are covered in Christ's righteousness (Romans 4:7-8).
In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will. (Ephesians 1:11)
This is a biblical description of predestination. Therefore to believe in predestination is to believe God's word. It is not to believe that God is the author of sin—instead, it is to believe that He is the Savior of many (Matthew 25)--the true Gospel.
If God did not intervene to give us faith, all of us would be lost to the fires of hell. A good example is that several people are caught in a burning building and all are condemned to die in the fire, but God, by his grace, his undeserved favor, chooses to save a few of them. How grateful would those few be? Those few are believers--you and me.
So how should we, who have been saved from the firey house of hell we deserve, then live?
If we have been so blessed to be rescued from sin, death and the devil and promised an eternity with Christ in heaven, we live in grateful thanksgiving, humbly confessing our sins and always anticipating a glorious future with Christ.
As the reformed theologian R.C. Sproul puts it: If God, when He is decreeing reprobation, does so in consideration of the reprobate's being already fallen, then He does not coerce (force) him to sin. To be reprobate is to be left in sin, not pushed or forced to sin. If the decree of reprobation were made without a view to the fall, then the objection to double predestination would be valid and God would be properly charged with being the author of sin. But Reformed theologians have been careful to avoid such a blasphemous notion.
Most Christians say that they believe that their God is indeed "God almighty." He is over all, in control of all. If He were somehow unable to control this or that, He would not be an almighty God, would he? Almighty is in control of all. Isn't it? Isn't He?
When anyone mentions predestination, one of the first charges that goes up is the charge that in order to believe in predestination, you have to believe that God is the "author of sin."
That's ridiculous.
The Bible makes it clear. God does not force people to sin, they do so naturally. All people are born in sin. God simply leaves some people in their sinful state while rescuing others by giving them the faith to believe in His only Son, Jesus, and his saving work on the cross. (read Romans 9)
In other words, since the fall of Adam and Eve, all people choose to sin (Romans 3:32) "...and were by nature, children of (God's) wrath." (Ephesians 2:3). God simply allows some to pursue their natural choice (reprobates) while saving others by sending his son to die in their place and giving them the faith to believe in Jesus and what he did on the cross.
For by grace you are saved through faith; and that not of yourselves, it is the gift of God: Not of works, lest any man should boast. (Ephesians 2:8-9)
And you hath he quickened (made alive) who were dead in trespasses and sins (Ephesians 2:1).
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. (Ephesians 1:4) We are covered in Christ's righteousness (Romans 4:7-8).
In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will. (Ephesians 1:11)
This is a biblical description of predestination. Therefore to believe in predestination is to believe God's word. It is not to believe that God is the author of sin—instead, it is to believe that He is the Savior of many (Matthew 25)--the true Gospel.
If God did not intervene to give us faith, all of us would be lost to the fires of hell. A good example is that several people are caught in a burning building and all are condemned to die in the fire, but God, by his grace, his undeserved favor, chooses to save a few of them. How grateful would those few be? Those few are believers--you and me.
So how should we, who have been saved from the firey house of hell we deserve, then live?
If we have been so blessed to be rescued from sin, death and the devil and promised an eternity with Christ in heaven, we live in grateful thanksgiving, humbly confessing our sins and always anticipating a glorious future with Christ.
As the reformed theologian R.C. Sproul puts it: If God, when He is decreeing reprobation, does so in consideration of the reprobate's being already fallen, then He does not coerce (force) him to sin. To be reprobate is to be left in sin, not pushed or forced to sin. If the decree of reprobation were made without a view to the fall, then the objection to double predestination would be valid and God would be properly charged with being the author of sin. But Reformed theologians have been careful to avoid such a blasphemous notion.
Friday, September 4, 2009
Responding to the false free will gospel of no assurance, Part I
First, if you think for a second that I don’t like Mitch Pacwa, you’re wrong. It’s hard for me to think of a man who seems more dedicated and longsuffering than Mitch, who has formally studied the scriptures for many years as a Jesuit priest. And that is just more reason that I must love Mitch enough to tell him he’s headed to hell, if he continues to preach this “other” gospel that Paul so soundly condemned. (Galatians 1:8-9)
In attempting to explain why he and other Roman Catholics cannot know for sure whether they are going to heaven, (see Sept. 3, 2009 blog) Mitch shows you that man’s “free will” and not Christ, is at the center of Rome’s twisted gospel of no absolute assurance in Christ’s work as well as no absolute assurance in their own free will, as Mitch put it the other night:
“The only reason we don’t like to say it is “absolute” (assurance) is that…going back to the first thing I mentioned, we do believe in free will. And, because we believe in free will, we as Catholics, believe we chose—matter of fact—many Protestants also believe this now…”
Mitch is certainly correct from the standpoint that Roman Catholics (and some Protestants) are indeed told they cannot believe they have any assurance of salvation, despite the fact that they are taught that Christ died for them. So what is the real worth of Christ’s death on the cross for the Roman Catholic?
Mitch himself has said it before, Christ sacrifice gives him, and those who believe like him, no more than “a chance” to attain heaven through faith and works, based on the “willingness” of their own “free will.”
“Because of him (Jesus), I have a chance of not going to hell and a chance to get to heaven.” (Pacwa, EWTN Threshold of Hope - 9-9-08)
Their “gospel” is that Christ died only for the forgiveness of sins and the mere “possibility” of their salvation and no more. Jesus did no more than make salvation possible. In other words, he didn’t actually save anyone (according to Mitch and company).
And as Mitch indicates in his “explanation” which you can read on my Sept. 3, 2009 blog, there are many Protestant churches that believe the same way.
“…many Protestants also believe this now—they don’t follow Luther or Calvin. And they do…Billy Graham for instance, says ‘Make a decision for Christ.’”
Of course, those who read the Bible find that Jesus repeatedly addresses the matter of who is able to choose him. Jesus clearly tells us NO ONE. So, whether you believe you have a free will or not, you are included among NO ONE who can come to him…unless…
NO ONE can come to me unless the Father who sent me draws him. (John 6:44)
NO ONE can come to me unless it has been granted him by my Father. (John 6:54)
NO ONE knows who the Father is except the Son and those to whom the Son chooses to reveal him. (Luke 10:22)
Clearly, if, as the Roman Church teaches, everybody has a “free will,” Christ himself is telling us that no one has the ability to use a free will to choose him. Anyone who has read the Bible closely, knows better than to argue such a thing, including Mitch Pacwa.
Mitch himself got sidetrack as he was trying to explain this free will stuff and in doing so he linked it directly to the twisted gospel he preaches.
More on my next blog.—bro. Jim
Friday, July 24, 2009
About predestination in the Bible -
an excerpt from "A Cry for Help" by C.C. Morris with the Primitive Baptist Church --absolute predestinarian. For full essay, go to http://www.the-remnant.com/articles.htm
"...Then, after floundering around in spiritual waters far too deep for him, the young writer finally cries out for help: "Where is it taught that God has predestinated anyone to hell? Or that He has predestinated all things good and evil that comes to pass?" At last, luckily for him, we can welcome the opportunity to help him.
As for his former question, "Where is it taught that God has predestinated anyone to hell?" We suggest he might start with 1 Peter 2.8: "...a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed." While there, he might answer this: When did God appoint them to stumbling disobedience, if not by eternal predestination?
He might then try, "But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things they understand not; and shall utterly perish in their own corruption (2 Peter 2.12)," and while there he should answer: When did God determine He would make them to be taken and destroyed? In time, or by eternal decree?
Next, he might try, "...there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ (Jude 4)," and answ er: Is not being "before of old ordained to this condemnation" the same as being predestinated to hell?
And after that, he might try this text: "And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness (2 Thessalonians 2.11-12)." If he does, we'd like to hear his answer to this question: When did God determine He would send them strong delusion that they should believe a lie and all be damned? Lately? Or was it eternally predestinated?
And he might try these texts: "As it is written, Jacob have I loved, but Esau have I hated...Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth...Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour (Romans 9.13, 18, 21)?" Just exactly when did God determine He would hate Esau, harden Pharaoh, and make others vessels unto dishonour—was it in time, or in His eternal counsel and by His decree of predestination?
As for his latter question, "[Where is it taught] that He has predestinated all things good and evil that comes [sic] to pass?" (Since the young writer was so good to share his knowledge of the Greek with us, perhaps we can bear with his faulty English.)
May we suggest he might find an answer to this question in such passages as, "Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Out of the mouth of the most High proceedeth not evil and good (Lamentations 3.37-38)?" "Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? (Amos 3.6)" "But as for you, ye thought evil against me; but God meant it unto good...(Genesis 50.20)." "And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel (Ezekiel 14.9)." "The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly (Job 12.6)." "I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things (Isaiah 45.7)." "The Lord hath made all things for Himself: yea, even the wicked for the day of evil (Proverbs 16.4)."
The young Conditionalist might compare "The preparations of the heart in man, and the answer of the tongue, is from the Lord (Proverbs 16.1)" with the Psalmist's prayer, "Incline not my heart to any evil thing, to practise wicked works with men that work iniquity...(Psalm 141.4)."
And he might compare "And lead us not into temptation, but deliver us from evil (Matthew 6.13)" with "Then was Jesus led up of the spirit into the wilderness to be tempted of the devil (Matthew 4 .1)." By whose Spirit was Jesus led?
And he might ponder, "Remember the former things of old: for I am God and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure (Isaiah 46.9-10)." In his miasmatic meditations he might answer whether or not this text includes the evil things that were not yet done. It is important that he should answer this question, since God and Isaiah did not qualify that phrase with words like "good" or "evil."
Then, when he has done that, he might think upon this: "The Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand." Has the young Conditionalist considered that, by observing whatever comes to pass, one can see what God has eternally thought?
Before he is done with our help, the lucky young writer should address at least two more scriptures: "...For the Lord of hosts hath purposed, and who shall disannul it? and His hand is stretched out, and who shall turn it back (Isaiah 14.24-27)?" And, "...being predestinated according to the purpose of Him who worketh all things after the counsel of His own will (Ephesians 1.11)." ...
"...Then, after floundering around in spiritual waters far too deep for him, the young writer finally cries out for help: "Where is it taught that God has predestinated anyone to hell? Or that He has predestinated all things good and evil that comes to pass?" At last, luckily for him, we can welcome the opportunity to help him.
As for his former question, "Where is it taught that God has predestinated anyone to hell?" We suggest he might start with 1 Peter 2.8: "...a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed." While there, he might answer this: When did God appoint them to stumbling disobedience, if not by eternal predestination?
He might then try, "But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things they understand not; and shall utterly perish in their own corruption (2 Peter 2.12)," and while there he should answer: When did God determine He would make them to be taken and destroyed? In time, or by eternal decree?
Next, he might try, "...there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ (Jude 4)," and answ er: Is not being "before of old ordained to this condemnation" the same as being predestinated to hell?
And after that, he might try this text: "And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness (2 Thessalonians 2.11-12)." If he does, we'd like to hear his answer to this question: When did God determine He would send them strong delusion that they should believe a lie and all be damned? Lately? Or was it eternally predestinated?
And he might try these texts: "As it is written, Jacob have I loved, but Esau have I hated...Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth...Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour (Romans 9.13, 18, 21)?" Just exactly when did God determine He would hate Esau, harden Pharaoh, and make others vessels unto dishonour—was it in time, or in His eternal counsel and by His decree of predestination?
As for his latter question, "[Where is it taught] that He has predestinated all things good and evil that comes [sic] to pass?" (Since the young writer was so good to share his knowledge of the Greek with us, perhaps we can bear with his faulty English.)
May we suggest he might find an answer to this question in such passages as, "Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Out of the mouth of the most High proceedeth not evil and good (Lamentations 3.37-38)?" "Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? (Amos 3.6)" "But as for you, ye thought evil against me; but God meant it unto good...(Genesis 50.20)." "And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel (Ezekiel 14.9)." "The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly (Job 12.6)." "I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things (Isaiah 45.7)." "The Lord hath made all things for Himself: yea, even the wicked for the day of evil (Proverbs 16.4)."
The young Conditionalist might compare "The preparations of the heart in man, and the answer of the tongue, is from the Lord (Proverbs 16.1)" with the Psalmist's prayer, "Incline not my heart to any evil thing, to practise wicked works with men that work iniquity...(Psalm 141.4)."
And he might compare "And lead us not into temptation, but deliver us from evil (Matthew 6.13)" with "Then was Jesus led up of the spirit into the wilderness to be tempted of the devil (Matthew 4 .1)." By whose Spirit was Jesus led?
And he might ponder, "Remember the former things of old: for I am God and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure (Isaiah 46.9-10)." In his miasmatic meditations he might answer whether or not this text includes the evil things that were not yet done. It is important that he should answer this question, since God and Isaiah did not qualify that phrase with words like "good" or "evil."
Then, when he has done that, he might think upon this: "The Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand." Has the young Conditionalist considered that, by observing whatever comes to pass, one can see what God has eternally thought?
Before he is done with our help, the lucky young writer should address at least two more scriptures: "...For the Lord of hosts hath purposed, and who shall disannul it? and His hand is stretched out, and who shall turn it back (Isaiah 14.24-27)?" And, "...being predestinated according to the purpose of Him who worketh all things after the counsel of His own will (Ephesians 1.11)." ...
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