Anglicanism A Protestant And Reformed Confession

Anglicanism A Protestant And Reformed Confession

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Internet Archive: Free Download: The Protestantism of the prayer book [microform]

Internet Archive: Free Download: The Protestantism of the prayer book [microform]

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Anglicans Ablaze

Anglicans Ablaze

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Triablogue: Sola Fide Between The Apostles And The Reformation

Triablogue: Sola Fide Between The Apostles And The Reformation

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Reasonable Christian: Unholy Trinity: The Trinity Broadcasting Network

Reasonable Christian: Unholy Trinity: The Trinity Broadcasting Network

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Cambridge, Oxford, or London

We've had a brief interruption to posting.

Also, inquiries are pending for a possible move to the UK in 4 years. Oxford, Cambridge or London. It's four years out.

From initial feedback, it appears quite possible, finanically speaking.

I have four children that I am putting through university. A budget-breaker. During these four years, I will be paying the house off.

Living in the Camp Lejeune area, our home would rent all day long over many years.

We've already had a few requests from C o E vicars to "come alongside." Perhaps.

It's definitely under consideration. A "Wycliffite ministry" of sorts. A "Lollardy" ministry from the Word of His Majesty.

The Manhattan Declaration: Why didn’t you sign it, R.C.? by R.C. Sproul | Ligonier Ministries Blog

The Manhattan Declaration: Why didn’t you sign it, R.C.? by R.C. Sproul | Ligonier Ministries Blog

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The Protestant Face Of Anglicanism « Anglican Resources | Anglicans In The Wilderness Conscience of the English ReformersVisit Us On Facebook

The Protestant Face Of Anglicanism « Anglican Resources | Anglicans      In The Wilderness Conscience of the English ReformersVisit Us On Facebook

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Thoughts of Francis Turretin: Some Early Christian Writings on Justification

Thoughts of Francis Turretin: Some Early Christian Writings on Justification

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Reasonable Christian: Evening Prayer in Modern English: 1662 BCP

Reasonable Christian: Evening Prayer in Modern English: 1662 BCP

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Thirty-Nine: Article XXVI: Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament

Thirty-Nine: Article XXVI: Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament

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Justin Martyr and Biblical Authority/Sola Scriptura

http://turretinfan.blogspot.com/2009/12/justin-martyrs-source-of-apostolic.html
Justin Martyr's Source of Apostolic Information - the Memoirs of the Apostles

Justin Martyr's biography is necessarily a bit uncertain. Nevertheless, according to our best guesses, Justin Martyr was born around the year of our Lord 100, only a few years after the last of the apostles, the Apostle John, died. Thus, one might imagine that Justin Martyr's knowledge of the Apostles' teachings would come primarily from oral sources. However, Justin actually appeals to the apostles' writings rather than an oral tradition when disputing with his Jewish opponent, Trypho.1)

For [Christ] called one of His disciples— previously known by the name of Simon—Peter; since he recognised Him to be Christ the Son of God, by the revelation of His Father: and since we find it recorded in the memoirs of His apostles that He is the Son of God, and since we call Him the Son, we have understood that He proceeded before all creatures from the Father by His power and will (for He is addressed in the writings of the prophets in one way or another as Wisdom, and the Day, and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin.- Justin Martyr, Dialogue with Trypho, Chapter 100 (emphasis added, footnotes omitted) 2)

For they that saw Him crucified shook their heads each one of them, and distorted their lips, and twisting their noses to each other, they spake in mockery the words which are recorded in the memoirs of His apostles: ‘He said he was the Son of God: let him come down; let God save him.’- Justin Martyr, Dialogue with Trypho, Chapter 101 (emphasis added, footnotes omitted)3)
For the power of His strong word, by which He always confuted the Pharisees and Scribes, and, in short, all your nation’s teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the memoirs of His apostles, in order that what is recorded by Isaiah might have efficacious fruit, where it is written, ‘The Lord gives me a tongue, that I may know when I ought to speak.’- Justin Martyr, Dialogue with Trypho, Chapter 102 (emphasis added, footnotes omitted)4)

For this devil, when [Jesus] went up from the river Jordan, at the time when the voice spake to Him, ‘Thou art my Son: this day have I begotten Thee,’ is recorded in the memoirs of the apostles to have come to Him and tempted Him, even so far as to say to Him, ‘Worship me;’ and Christ answered him, ‘Get thee behind me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou serve.’- Justin Martyr, Dialogue with Trypho, Chapter 103 (emphasis added, footnotes omitted)5)

Moreover, the statement, ‘All my bones are poured and dispersed like water; my heart has become like wax, melting in the midst of my belly,’ was a prediction of that which happened to Him on that night when men came out against Him to the Mount of Olives to seize Him. For in the memoirs which I say were drawn up by His apostles and those who followed them, [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, ‘If it be possible, let this cup pass:’ His heart and also His bones trembling; His heart being like wax melting in His belly: in order that we may perceive that the Father wished His Son really to undergo such sufferings for our sakes, and may not say that He, being the Son of God, did not feel what was happening to Him and inflicted on Him.- Justin Martyr, Dialogue with Trypho, Chapter 103 (emphasis added, footnotes omitted) 6)

And the statement, ‘Thou hast brought me into the dust of death; for many dogs have surrounded me: the assembly of the wicked have beset me round. They pierced my hands and my feet. They did tell all my bones. They did look and stare upon me. They parted my garments among them, and cast lots upon my vesture,’—was a prediction, as I said before, of the death to which the synagogue of the wicked would condemn Him, whom He calls both dogs and hunters, declaring that those who hunted Him were both gathered together and assiduously striving to condemn Him. And this is recorded to have happened in the memoirs of His apostles. And I have shown that, after His crucifixion, they who crucified Him parted His garments among them.- Justin Martyr, Dialogue with Trypho, Chapter 104 (emphasis added, footnotes omitted)7)

For I have already proved that He was the only-begotten of the Father of all things, being begotten in a peculiar manner Word and Power by Him, and having afterwards become man through the Virgin, as we have learned from the memoirs.- Justin Martyr, Dialogue with Trypho, Chapter 105 (emphasis added, footnotes omitted)8)

The remainder of the Psalm makes it manifest that He knew His Father would grant to Him all things which He asked, and would raise Him from the dead; and that He urged all who fear God to praise Him because He had compassion on all races of believing men, through the mystery of Him who was crucified; and that He stood in the midst of His brethren the apostles (who repented of their flight from Him when He was crucified, after He rose from the dead, and after they were persuaded by Himself that, before His passion He had mentioned to them that He must suffer these things, and that they were announced beforehand by the prophets), and when living with them sang praises to God, as is made evident in the memoirs of the apostles.- Justin Martyr, Dialogue with Trypho, Chapter 106 (emphasis added, footnotes omitted) 9)

And that He would rise again on the third day after the crucifixion, it is written in the memoirs that some of your nation, questioning Him, said, ‘Show us a sign;’ and He replied to them, ‘An evil and adulterous generation seeketh after a sign; and no sign shall be given them, save the sign of Jonah.’- Justin Martyr, Dialogue with Trypho, Chapter 107 (emphasis added, footnotes omitted)

As you can see from the nine examples above, Justin was not shy about appealing to the gospels, even when dialoguing with a non-Christian. Furthermore, note especially item (7) above, where Justin indicates that he learned this information from the memoirs. Notice that he doesn't say, "as the older Christians remember," but instead indicates that the Gospels themselves are his source of knowledge on this subject.

This is not surprising when we read, in Justin First Apology, about the weekly worship in Justin's church:

And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things.- Justin Martyr, First Apology, Chapter 57 (emphasis added, footnotes omitted)

Finally, note that Justin actually indicates that the specific way that the Apostles delivered the tradition of the Eucharist was in the memoirs composed by them:

For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, “This do ye in remembrance of Me, this is My body;” and that, after the same manner, having taken the cup and given thanks, He said, “This is My blood;” and gave it to them alone.- Justin Martyr, First Apology, Chapter 66 (emphasis added, footnotes omitted)-

TurretinFan

Thirty-Nine: Article XXV: Of the Sacraments

Thirty-Nine: Article XXV: Of the Sacraments

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Calvin's Institutes. 4.7.21: Cyprian, Gregory 1, and 12-Steps

Calvin’s Institutes, IV.7.19-22: “Later Papal claims contrary to principles of Gregory 1 and Bernard, 19-22”

IV.4.7.21: “Gregory condemned what popes now affirm”


Observations:


1. Cyprian, d.258: “None of us says he is the bishop of bishops, or by tyrannical terror compels his colleagues to obey him.”

2. Gregory the Great: “Peter was the chief member in the body; John, Andrew, and James were heads of particular groups of people. Yet all members of the church are under one Head. Indeed, the saints before the law, the saints under the law, the saints in grace, all perfecting the body of the Lord, have been constituted as its members. And no one every wished himself to be called ‘universal.’”

3. Gregory the Great in response to Eulogius, bp. of Alexandria, who asked to be commanded by Gregory the Great. “Remove, I beg of you, this word ‘command’ from my hearing; for I know who I am and who your are: in degree you are my brothers; in moral character, my fathers. Therefore, I have not commanded but have taken care to indicate what things seemed useful.”


4. Calvin says the current bishop of Rome does a “grave and frightful injury not only to the other bishops but also to the several churches. For in this way he mangles and slashes them so that he may build up his see from the ruin of theirs.”


5. Calvin: “He exempts himself from all judgments and wishes to rule in such a tyrannical fashion that he regards his own whim as law—such conduct is surely so unbecoming and so foreign to the ecclesiastical order that it can in no way be borne. For it is utterly abhorrent not only to a sense of piety but also humanity.”

Correlations:

1. Tertullian-Cyprian-Novatian-Donatus connection. Cyrpian’s response to Pope Stephen 1. Cyprian rebukes the bishop of Rome.

2. Re: the efficacy of baptism conducted by pagans or unbelievers. Cyprian held that such a baptism was invalid. “The majority of the North African bishops sided with Cyprian; and in the East he had a powerful ally in Firmilian, bishop of Caesarea. But the position of Stephen came to find general acceptance. Stephen in his letters used the claim of superiority of the Roman See over all bishoprics of the Church. To this claim Cyprian answered that the authority of the Roman bishop was coordinate with, not superior to, his own.”

3. Hildebrand (1020-1085, Pope, 1073-1085): “The papal claim of infallibility is strongly asserted in the Dictatus Papae, a papal document usually attributed to Hildebrand, but possibly to be dated a few years later than his death (1085).”

4. Hildebrand, the theocrat: “One of the great reforming popes, he is perhaps best known for the part he played in the Investiture Controversy with Henry IV, Holy Roman Emperor affirming the primacy of the papal authority and the new canon law governing the election of the pope by the college of cardinals. He was at the forefront of both evolutionary developments in the relationship between the Emperor and the papacy during the years before becoming pope…. Gregory was during his own reign despised by many for his expansive use of papal powers. Joseph McCabe describes Gregory VII as a `rough and violent peasant, enlisting his brute strength in the service of the monastic ideal which he embraced.’”

5. Hildebrand, the theocrat: “His life-work was based on his conviction that the Church was founded by God and entrusted with the task of embracing all mankind in a single society in which divine will is the only law; that, in her capacity as a divine institution, she is supreme over all human structures, especially the secular state; and that the pope, in his role as head of the Church, is the vice-regent of God on earth, so that disobedience to him implies disobedience to God: or, in other words, a defection from Christianity.”

Interpretation:

Calvin continues to draw the contrast between the humbler, smaller, and less developed papay and the arrogant, larger, and evolved papacy—the groundwork is being laid to demonstrate that Rome is Antichrist.

Application:

1. Consider the silence in Confessional and wider evangelical circles. Do not separate from Trent's doctrines.

2. Consider the worldwide implications of this silence and ignorance, e.g. Third World and Southern Cone countries.

3. Consider the impact on a solitary Roman believer, the evangelistic necessity of the True Gospel and also the apologetics in informing a Romanist he’s accepted fictions and that these fictions are grammatico-political, not grammtico-historical exegeses of Scripture.

4. Pull—as should be done for the obstinate and unteachable—the integrity card. They’ve had centuries to get “rehab” and into a “detox” program.

5. A twelve-step program.

Dr. James Innes Packer

http://www.virtueonline.org/portal/modules/news/article.php?storyid=11655

Patriarch - Dr. J. I. Packer
In his ninth decade, J.I. Packer still points a distracted evangelicalism toward the right path

by Warren Cole Smith
http://www.worldmag.com/articles/16150
December 1, 2009

When theologian, teacher, and writer Dr. J.I. Packer reached his 80th birthday on July 22, 2006, his home church in Vancouver, British Columbia-St. John's Shaughnessy Anglican Church-honored him with a special celebration.

One after the other, friends from church and colleagues from nearby Regent College, where he has taught for three decades, spoke of Packer's impact on the evangelical movement and themselves. Several, referring to the great mentor in J.R.R. Tolkien's The Lord of the Rings, called Packer their own Gandalf.

But Packer, when it came his time to speak, gently protested. "I am no Gandalf," he said, his normally strong and clear voice choked with emotion. "I'm much closer to the lowly Sam."

It was noble, humble Samwise Gamgee who kept Frodo on the right path despite distractions and dangers. Sam never sought to be the hero but spoke and acted with clarity and decisiveness when everyone else was confused. He made the hero's way passable.

So has James Innell Packer for evangelicals over the past 50 years, showing them the right theological path in 60-plus books, including the influential Knowing God. These books, and his long tenures as a teacher and active churchman, have given Packer a unique status in evangelicalism: He was the only academic and theologian named to Time's 2005 list of the most influential evangelicals in America.

Michael Cromartie of the Ethics and Public Policy Center says that Knowing God provides a "sturdy, solid, orthodox understanding of basic Christian doctrine. God's character, His holiness, His justice, His wrath but also His mercy and His love-all explained with a pastoral warmth and in a clear style that we have come to admire in Dr. Packer. It is the kind of book that is foundational and it is worth repaying a visit almost every year. At least I know I do."

He is not alone. The book, first published in 1973 and now translated into at least seven languages, has sold more than 2 million copies, an astounding number for what is essentially a textbook in basic theology. "It was a surprise," he told me: "I wrote the first draft as a series of articles. It was essentially intended as a catechesis-a teaching book. At first I just hoped that it would go into a second printing."

As the book's sales and impact exploded, Packer helped evangelicals fight back against liberal theologians who assaulted the authority of Scripture. Packer was instrumental in the 1978 creation of the "Chicago Statement on Biblical Inerrancy," a defining moment for which he is still thankful: "We carried our points, which were and remain the total trustworthiness and God-givenness of Scripture." Packer's signing of the 1994 ecumenical document, "Evangelicals and Catholics Together," indicated to many Protestants that the controversial statement was doctrinally "safe."

In 1979 Packer and his wife Kit surprised some of his colleagues by moving from his native England to Vancouver to take a position at tiny Regent College. For Packer it was a strategic move that involved him in North American evangelical activities-and his renown helped Regent to attract students from the United States (now 40 percent of the student body) and Asia (20 percent). Recently, he has bulwarked Americans and Canadians frustrated by the theological liberalism of U.S. Episcopalian and Anglican Church of Canada hierarchs. He recently handed back his British ministerial license and became a priest of the Anglican Province of the Southern Cone of America: Anglicanism in the southern hemisphere still tends to be biblically orthodox and evangelical.

"What has happened to the Anglican Church of Canada makes me sick," Packer said. "Our diocese had enmeshed itself in heresy. Homosexual partnerships were not just tolerated but celebrated. And that was just one of several important issues." Nevertheless, Packer is upbeat about the future of evangelicalism in North America: "Evangelical seminaries are full. Liberal seminaries are half-empty. That steady flow of evangelical clergy is getting stronger. Of course, the secular culture is getting stronger as well, and everything that evangelicals do to further the gospel is opposed by Satan. Sometimes that gets the attention of the media. So even with Satan and secular culture aligned against us, when I see what God is doing in the lives of many of the young people I teach, I have much reason to hope."

Packer's hope goes with his upbeat nature and his steady work habits. His day typically begins at 5 a.m. or even earlier, with a cup of tea. He walks briskly almost everywhere he goes. Though officially retired from Regent, he still teaches classes there, maintains an office on campus, and keeps a teaching assistant busy with his projects. Two of his favorite pastimes are listening to jazz music-especially seminal pre--World War II masters such as Jelly Roll Morton-and reading mystery novels. Dorothy Sayers, John Dickson Carr, Colin Dexter, and Agatha Christie are among the authors often on his nightstand. A mild stroke, or TIA, in late October temporarily limited his travels, but he has continued to preach.

He is maintaining literary productivity as he gets older, sometimes taking on collaborators. Packer served as general editor for the English Standard Version of the Bible, first published in 2001, and it is supplanting both the New International Version and the New American Standard Version as the p­referred text for many evangelicals. Meanwhile, one of his books, Concise Theology: A Guide to Historic Christian Beliefs, is quietly becoming a standard text both at many seminaries and among serious lay readers of theology.

He also remains an active churchman. Packer now works closely with the Anglican Mission in America (AMiA), a group of theologically conservative Anglicans that has separated from the Episcopal Church. Recently, AMiA joined with other biblically orthodox Anglican groups to form the Anglican Church of North America. One of the leaders of that movement, Bishop Chuck Murphy, studied under Packer in England in the early 1970s, and Packer has been instrumental in the creation of ordination standards and other theological statements for this new group.

But one book is missing from the Packer canon: a systematic theology. He has been teaching systematic theology at Regent for years, so he certainly has done heavy lifting for such a book. Will one be forthcoming? "I have a plan," he said. "But I may not have the time. I would like to leave the world theology that was both catechetical and definitive. But we shall have to see what God has in store."

END

An Interview with Dr. Michael Horton | Ligonier Ministries

An Interview with Dr. Michael Horton | Ligonier Ministries

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VirtueOnline - News - Exclusives - FT. WORTH: Anglo-Catholic Diocese would withdraw from ACNA if Women Ordained

VirtueOnline - News - Exclusives - FT. WORTH: Anglo-Catholic Diocese would withdraw from ACNA if Women Ordained

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Thirty-Nine Articles: Speaking in the Congregation in such a tongue as the people understandeth

Michael Jensen

Thirty-Nine

Thursday, 26 November 2009

Article XXIV: Of speaking in the Congregation in such a tongue as the people understandeth

It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.One of the great principles of Reformation was the use of vernacular languages. Though faith, as the Reformers described it, was not merely giving assent to propositions, but trust, it was trust in the Word of God. And for that the Word of God was something that needed to be heard and understood by the people. It is no surprise that so much energy was given to Bible translation – the great William Tyndale’s vision was that the ploughboy could read it and understand it for himself. This was a cause for which he was to give his life. Likewise, liturgies were to be in the language ‘understanded of the people’. And understanding is the essential principle here. It is not merely that the language is to be the language of the people present – it is also to be spoken in an intelligible way. The Prayer Book itself reminds the ministers to speak ‘in a loud voice’ and to ‘turn to the people’ so that their words may be clearly heard. Inaudible muttering is not acceptable for the corporate worship of God’s people.Paul the apostle had pressed this point on the Corinthians, in 1 Cor 12 and 14. Christian meetings should above all be edifying to those who participate in them. How could this be so if the greater number present could not understand a word being said? Paul condemns the use of speaking in other tongues if they are not translated for the benefit of others present. Hence the Article speaks so strongly about the use of foreign tongues in the service – it is ‘plainly repugnant to the Word of God’. Not only this: the practice of ‘Primitive Church’ likewise told against the continued use of an incomprehensible language in the worship of the Christian church. In the first version of the Article, in 1553, the Reformers had framed this point in the positive. However, in 1562, the Council of Trent declared an anathema against those who pleaded for the Mass to be said in the vernacular. The Article as we now have it came into its final form in 1571 and most likely reflects a more deliberate response to the decision of Trent. Of course it is worth pointing out that, since the Second Vatican Council of the 1960s, the Roman Catholic Church itself has now adopted the practice of having its Bible translated and its services in the vernacular.

The Doctrines of Grace: Calvinism

Thanks to Monergism. This is condemned by Orthodoxy and Anglo-Catholics. We realize it rises above the skill-set of Western Anglicans with whom we are acquaintted and who speak as public representatives; they are laughably concerned about sex, gay ordinations, and litigation. Too distracted and too indolent for protracted inquiries such as the below.

http://www.monergism.com/thethreshold/articles/onsite/gracelist.html
DOCTRINES OF GRACE – CATEGORIZED SCRIPTURE LIST

God has recently given us the opportunity to discuss some theological issues with other Christians who believe differently than we do on a number of points, most notably the doctrines of grace. In such a circumstance, given the overwhelming supply of scriptural evidence that comes to bear on the topic, it seemed to me that the best approach would be a simple categorized scripture list: the fact that the entire paper would be scriptures, with the exception of a few brief explanatory notes, would underscore the truth that this is God's own word and teaching; and the fact that it would be categorized would facilitate the ready comparison of scripture with scripture so as to lead one to a full-orbed understanding of the biblical teaching. Although I found a few good scripture lists of that nature available online, none of them was laid out in quite the progression that I was looking for, and so I developed my own. I'm posting it here with just the scripture references. Below, for your convenience I have provided a condensed version and a full version of the study. The study is also available in print from Monergism Books.

Unconditional Election

God is Sovereign
Exo 15:18; 1Chr 29:11-12; 2Chr 20:6; Psa 22:28
He exercises that sovereignty in actively ordaining everything Deu 32:39; 1Sam 2:6-8; Job 9:12; Job 12:6-10; Psa 33:11; Psa 115:3; Psa 135:6; Isa 14:24; Isa 45:7; Act 15:18; Eph 1:11

Including matters of “chance” Pro 16:33; 1Ki 22:20, 34, 37

The wicked actions of men Gen 45:5; Gen 50:20; Exo 4:21; Jdg 14:1-4; Psa 76:10; Pro 16:4; Isa 44:28; Amos 3:6; Act 2:22-23; Act 4:27-28

The actions of evil spirits 1Sam 16:14-16; 1Ki 22:19-23; 1Chr 21:1/2Sam 24:1

The good actions of men John 15:16; Eph 2:10; Phi 2:12-13

The actions of good angels Psa 103:20; Psa 104:4

The actions of animals Num 22:28; 1Ki 17:4; Psa 29:9; Jer 8:7; Eze 32:4; Dan 6:22

The operations of all creation Gen 8:22; Psa 104:5-10; Psa 104:13-14; Psa 104:19-20; Mark 4:39

Man is not permitted to question his sovereign acts Job 33:12-13; Isa 29:16; Isa 45:9-10; Mat 20:1-16; Rom 9:19-24 God elects [i.e. chooses, predestines, foreordains]

His angels 1Tim 5:21

His peculiar people, Israel Exo 6:7; Deu 7:6-8; Deu 10:14-15; Psa 33:12; Isa 43:20-21

Individuals to salvation Psa 65:4; Mat 24:24; John 6:37; John 15:16; Act 13:48; Rom 8:28-30; Rom 9:10-24; Rom 11:5-7; Eph 1:3-6; Eph 1:11-12; 1The 1:4; 1The 5:9; 2The 2:13-14

Individuals to condemnation Exo 4:21; Rom 9:13; Rom 9:17-18; Rom 9:21-22; 1Pet 2:8 His motivation in election

His own good pleasure Eph 1:5; 2Tim 1:9

The display of his glory Isa 43:6-7; Rom 9:22-24; 1Cor 1:27-31; Eph 2:4-7; Pro 16:4

His special love Deu 7:6-8; 2The 2:13

His foreknowledge Rom 8:29; 1Pet 1:2

Which means his special love Jer 1:5; Amos 3:2; Mat 7:22-23; 1Cor 8:3; 2Tim 2:19; 1Pet 1:20

But not:

Any good [nobility, wisdom, power, choice, seeking] he foresees in anyone Deu 7:7; Rom 9:11-13; Rom 9:16; Rom 10:20; 1Cor 1:27-29; 1Cor 4:7; 2Tim 1:9

Total Depravity Man is constituted a sinner by his relationship with Adam Psa 51:5; Psa 58:3; Rom 5:18-19

He is therefore unable

To do anything good Gen 6:5; Job 15:14-16; Psa 130:3; Psa 143:2; Pro 20:9; Ecc 7:20; Isa 64:6; Jer 13:23; John 3:19; Rom 3:9-12; Jam 3:8; 1John 1:8

To believe in God (or come to him) John 6:44; John 6:65; John 8:43-45; John 10:26; John 12:37-41

To understand the truth John 14:17; 1Cor 2:14

To seek God Rom 3:10-11

He is dead in sins Gen 2:16-17; John 3:5-7; Eph 2:1-3; Col 2:13 He is blinded and corrupt in his heart Gen 6:5; Gen 8:21; Ecc 9:3; Jer 17:9; Mark 7:21-23; John 3:19-21; Rom 8:7-8; Eph 4:17-19; Eph 5:8 He is captive to sin and Satan John 8:34; John 8:44; Rom 6:20; 2Tim 2:25-26; Tit 3:3; 1John 5:19 He performs actions freely according to his nature, but his nature is wholly evil Job 14:4; Mat 7:16-18; Mat 12:33; Mark 7:21-23; Jam 1:13-14

Limited Atonement

God purposed to redeem a certain people and not others 1Chr 17:20-21; Mat 22:14; 1Pet 2:8-9 [see “God elects individuals to salvation”/God elects individuals to condemnation”]

It is for these in particular that Christ gave his life Isa 53:10-11; Mat 1:21; John 6:35-40; John 10:3-4, 11, 14-15; Act 20:28; Eph 5:25 [we are commanded to love our wives in the same way that Christ loved the church and gave himself for it; therefore, if Christ loved and gave himself for all people in the same way, we are commanded to love all women in the same way that we love our wives]; Heb 2:17; Heb 9:15

It is for these in particular that Christ intercedes John 17:1-2; John 17:6-12; John 17:20-21, 24-26; Rom 8:34

The people for whom Christ intercedes are the same as the people for whom he offered himself up as a sacrifice Heb 7:24-27; Heb 9:12 [note context, in which entering into the holy place is explicitly for the purpose of intercession], 24-28 [For a fuller understanding of the indissoluble connection between sacrifice and intercession, read Hebrews chapters 7-10] The atonement of Christ is effective

To justify Isa 53:11 [the single effective cause of justification in view here is the bearing of iniquities; all whose iniquities Christ bore must be justified]; Rom 8:34 [the argument here is that the fact of Christ's death, resurrection, and intercession is in itself an incontrovertibly effective reason for non-condemnation; if this verse is true, then no one for whom Christ died and was raised to intercede may be condemned]

To redeem and cleanse from sins Eph 5:25-27; Tit 2:14

To propitiate the Father 1John 2:2 [“propitiation” means “the turning away or appeasement of wrath”; therefore, by definition, the Father has no more wrath against those whose sins have been propitiated]; 1John 4:10

To raise to new life 2Cor 5:14-15 [the argument is a simple “if/then” proposition: “if” Christ died for someone, “then,” with no other conditions, that person died with him and was raised again]; 1Pet 3:18 [See also, “Jesus' death purchased for his people a new heart; – faith; – repentance”. Jesus died in order to establish the New Covenant (Mat. 26:26-29, etc.); the New Covenant promised faith, repentance and knowledge of God (Jer. 31:33-34, Ez. 36:26-27, etc.); therefore, Jesus died in order to provide faith, repentance, and knowledge of God, as the fulfillment of a unilateral promise. This means that his death had a definite purpose which was intended for some and not others. His death effectively purchased faith; not all have faith; and so his death had an effective intent that was limited to certain persons.] Those whom God purposed to redeem include all who believe John 3:16

From every nation Rev 5:9

From every class Gal 3:28; 1Tim 2:1-6 [the first “all men” is explicitly tied to all classes of men, which gives warrant for understanding the second “all men” in the same way]

Therefore, Christ's saving work is commonly spoken of in terms of “all,” “world,” etc. John 1:29; Tit 2:11-14 [in the context of “all men” is the delimiting concept of a peculiar people, zealous of good works]; Heb 2:9-10 [notice that the many sons whom Christ brings to glory gives a contextual delimiter to the term “every”]; 2Pet 3:9 [note that this desire is explicitly limited to “us” (Peter was writing to fellow-believers) in the context]; 1John 2:2 [propitiation means “appeasement of wrath”; either Jesus appeases God's wrath against all, and therefore hell (which is the place where God's wrath resides) is non-existent; or the “whole world” means something different than “every individual who ever lived”. See John 11:51-52, and “The word 'world' is often used in the sense of 'many,' or 'all of a set'”]

The word “all” is often used to indicate all of a set, or even many representatives of a set Mat 10:22; 1Cor 6:12; 1Cor 15:22; Mat 2:3; John 4:29; Act 10:39; Act 17:21; Act 21:28; Act 26:4
Or, to indicate all “classes” or “nations,” not all individuals Mat 5:11; Act 2:17; Act 10:12
The word “world” is often used in the sense of “many,” or “all of a set” Luk 2:1-2; John 6:33; John 12:19; Act 19:27; Rom 1:8 Additional reasons that the atonement of Christ is not for all the sins of all people

God punishes people in hell, which would be unjust if their sins were atoned for Mark 9:43-44
If one were to say, “their sins are atoned for, but that atonement is not applied because of unbelief,” he fails to realize that unbelief is likewise a sin Heb 3:12 [“The Father imposed His wrath due unto, and the Son underwent punishment for either: 1) All the sins of all men; 2) All the sins of some men; or 3) Some of the sins of all men. In which case it may be said: 1) If the last be true all men have some sins to answer for, and so none are saved; 2) That if the second be true, then Christ, in their stead suffered for all the sins of the elect in the whole world, and this is the truth; 3) But if the first is the case, why are not all men free from the punishment due unto their sins? You answer, Because of unbelief. I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!” – John Owen, The Death of Death in the Death of Christ]

God bears eternal wrath against people, which by definition means that his wrath against them has not been propitiated [appeased] 1The 2:16; 2The 1:6-9 Intentions of Christ's death other than atonement

To make a public display of demons Col 2:13-15

To rule over everyone Rom 14:9

To redeem creation Isa 35:1-4; Rom 8:20-23

To lay the foundation for a genuine gospel call John 6:39-40; John 7:37-38

To provide temporal mercies for the non-elect Mat 5:45; 1Tim 4:10

Irresistible Grace Faith and Repentance (as well as the new heart which is able to produce them) are themselves gifts of God

A new heart Deu 30:6; Eze 11:19; Eze 36:26-27

Faith John 3:27, 6:63-65; Phi 1:29; 2Pet 1:1; Act 16:14; Act 18:27; Eph 2:8-10

Repentance Act 5:3; Act 11:18; 2Tim 2:25-26; 1Cor 4:7

The Father writes his own word upon (places the fear of himself in, etc.) his people's hearts Jer 31:33; Jer 32:40; Mat 16:15-17; Luk 10:21; John 6:45; 2Cor 4:6 The beginning of salvation is the sovereign impartation of spiritual life into a heart which had been dead, thereby causing it to exercise faith 1John 5:1; Eze 37:3-6, 11-14; John 1:11-13; John 3:3-8; John 5:21; Eph 2:1-5; Jam 1:18; 1Pet 1:3; 1John 2:29 True offers of grace in the outward gospel call may be resisted by men who do not have this new heart Act 17:32-33 In fact, true offers of grace will always be resisted by such men John 10:24-26; John 12:37-40 But there are some whom God causes to come to him Psa 65:4; Psa 110:3; John 6:37-40; Rom 9:15

Perseverance of the Saints

What God begins, he finishes Psa 138:8; Ecc 3:14; Isa 46:4; Jer 32:40; Rom 11:29; Phi 1:6; 2Tim 4:18 Of all whom he has called and brought to Christ, none will be lost John 6:39-40; John 10:27-29; Rom 8:28-31; Rom 8:35-39; Heb 7:25; Heb 10:14 God's preservation of the saints is not irrespective of their continuance in the faith 1Cor 6:9-10; Gal 5:19-21; Eph 5:5; Heb 3:14; Heb 6:4-6; Heb 10:26-27; Heb 12:14; Rev 21:7-8; Rev 22:14-15 However, it is God who sanctifies us and causes us to persevere John 15:16; 1Cor 1:30-31; 1Cor 6:11; 1Cor 12:3; 1Cor 15:10; Gal 3:1-6; Eph 2:10; Phi 2:12-13; 1The 5:23-24; Heb 13:20-21; 1John 2:29; Jud 1:24-25.
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DOCTRINES OF GRACE – CATEGORIZED SCRIPTURE LIST

Unconditional Election

1. God is Sovereign
Exo 15:18 The LORD shall reign for ever and ever.
1Ch 29:11-12 Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all.
2Ch 20:6 And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?
Psa 22:28 For the kingdom is the LORD'S: and he is the governor among the nations.

A) He exercises that sovereignty in actively ordaining everything
Deu 32:39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.
1Sa 2:6-8 The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up. The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD'S, and he hath set the world upon them.
Job 9:12 Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?
Job 12:6-10 The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly. But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee. Who knoweth not in all these that the hand of the LORD hath wrought this? In whose hand is the soul of every living thing, and the breath of all mankind.
Psa 33:11 The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.
Psa 115:3 But our God is in the heavens: he hath done whatsoever he hath pleased.
Psa 135:6 Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places.
Isa 14:24 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:
Isa 45:7 I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.
Act 15:18 Known unto God are all his works from the beginning of the world.
Eph 1:11 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:

Including matters of “chance”
Pro 16:33 The lot is cast into the lap; but the whole disposing thereof is of the LORD.
1Ki 22:20 And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead?...1Ki 22:34 And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. ...1Ki 22:37 So the king died, and was brought to Samaria; and they buried the king in Samaria.

The wicked actions of men
Gen 45:5 Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.
Gen 50:20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
Exo 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
Jdg 14:1-4 And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines. And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife. Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well. But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.
Psa 76:10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
Pro 16:4 The LORD hath made all things for himself: yea, even the wicked for the day of evil.
Isa 44:28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.
Amo 3:6 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?
Act 2:22-23 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
Act 4:27-28 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done.

The actions of evil spirits
1Sa 16:14-16 But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him. And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee. Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.
1Ki 22:19-23 And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the LORD, and said, I will persuade him. And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.
1Ch 21:1 And Satan stood up against Israel, and provoked David to number Israel./2Sa 24:1 And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.

The good actions of men
Joh 15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
Phi 2:12-13 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
For it is God which worketh in you both to will and to do of his good pleasure.

The actions of good angels
Psa 103:20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.
Psa 104:4 Who maketh his angels spirits; his ministers a flaming fire:

The actions of animals
Num 22:28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
1Ki 17:4 And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.
Psa 29:9 The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory.
Jer 8:7 Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.
Eze 32:4 Then will I leave thee upon the land, I will cast thee forth upon the open field, and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of the whole earth with thee.
Dan 6:22 My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.

The operations of all creation
Gen 8:22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
Psa 104:5-10 Who laid the foundations of the earth, that it should not be removed for ever. Thou coveredst it with the deep as with a garment: the waters stood above the mountains. At thy rebuke they fled; at the voice of thy thunder they hasted away. They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. Thou hast set a bound that they may not pass over; that they turn not again to cover the earth. He sendeth the springs into the valleys, which run among the hills.
Psa 104:13-14 He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth;
Psa 104:19-20 He appointed the moon for seasons: the sun knoweth his going down. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.
Mar 4:39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.

B) Man is not permitted to question his sovereign acts
Job 33:12-13 Behold, in this thou art not just: I will answer thee, that God is greater than man. Why dost thou strive against him? for he giveth not account of any of his matters.
Isa 29:16 Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
Isa 45:9-10 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?
Mat 20:1-16 [Parable of the laborers of the vineyard]
Rom 9:19-24 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

2. God elects [i.e. chooses, predestines, foreordaines ]

A) His angels
1Ti 5:21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

B) His peculiar people, Israel
Exo 6:7 And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.
Deu 7:6-8 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.
Deu 10:14-15 Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is. Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.
Psa 33:12 Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.
Isa 43:20-21 The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. This people have I formed for myself; they shall shew forth my praise.

C) Individuals to salvation
Psa 65:4 Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.
Mat 24:24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
Joh 6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
Joh 15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
Act 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
Rom 8:28-30 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Rom 9:10-24 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he 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 then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Rom 11:5-7 Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.
Eph 1:3-6 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 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: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
Eph 1:11-12 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: That we should be to the praise of his glory, who first trusted in Christ.
1Th 1:4 Knowing, brethren beloved, your election of God.
1Th 5:9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
2Th 2:13-14 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

D) Individuals to condemnation
Exo 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
Rom 9:13 As it is written, Jacob have I loved, but Esau have I hated.
Rom 9:17-18 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
Rom 9:21-22 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
1Pe 2:8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

3. His motivation in election

A) His own good pleasure
Eph 1:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
2Ti 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

B) The display of his glory
Isa 43:6-7 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
Rom 9:22-24 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Eph 2:4-7 But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
1Co 1:27-31 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.
Pro 16:4 The LORD hath made all things for himself: yea, even the wicked for the day of evil.

C) His special love
Deu 7:6-8 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.
2Th 2:13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

D) His foreknowledge
Rom 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
1Pe 1:2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

Which means his special love
Jer 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.
Amo 3:2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.
Mat 7:22-23 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
1Co 8:3 But if any man love God, the same is known of him.
2Ti 2:19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
1Pe 1:20 Who verily was foreordained [Greek, “foreknown”] before the foundation of the world, but was manifest in these last times for you,

E) But not:

Any good [nobility, wisdom, power, choice, seeking] he foresees in anyone
Deu 7:7 The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:
Rom 9:11-13 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.
Rom 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Rom 10:20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
1Cor 1:27-29 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence.
1Cor 4:7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
2Ti 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

Total Depravity

1. Man is constituted a sinner by his relationship with Adam
Psa 51:5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Psa 58:3 The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.
Rom 5:18-19 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
2. He is therefore unable
A) To do anything good
Gen 6:5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
Job 15:14-16 What is man, that he should be clean? and he which is born of a woman, that he should be righteous? Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water?
Psa 130:3 If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
Psa 143:2 And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
Pro 20:9 Who can say, I have made my heart clean, I am pure from my sin?
Ecc 7:20 For there is not a just man upon earth, that doeth good, and sinneth not.
Isa 64:6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
Jer 13:23 Can the Ethiopian change his skin or the leopard its spots? Then may you also do good who are accustomed to do evil.
Joh 3:19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
Rom 3:9-12 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
Jam 3:8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.
1Jo 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

B) To believe in God (or come to him)
Joh 6:44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
Joh 6:65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
Joh 8:43-45 Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not.
Joh 10:26 But ye believe not, because ye are not of my sheep, as I said unto you.
Joh 12:37-41 But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him.

C) To understand the truth
Joh 14:17 "the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.
1Co 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

D) To seek God
Rom 3:10-11 As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God.

3. He is dead in sins
Gen 2:16-17 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
Joh 3:5-7 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again.
Eph 2:1-3 And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
Col 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

4. He is blinded and corrupt in his heart
Gen 6:5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
Gen 8:21 And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
Ecc 9:3 This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
Jer 17:9 The heart is deceitful above all things, and desperately wicked: who can know it?
Mar 7:21-23 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.
Joh 3:19-21 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in [by] God.
Rom 8:7-8 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.
Eph 4:17-19 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
Eph 5:8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

5. He is captive to sin and Satan
Joh 8:34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
Joh 8:44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
Rom 6:20 For when ye were the servants of sin, ye were free from righteousness.
2Ti 2:25-26 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
Tit 3:3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
1Jo 5:19 And we know that we are of God, and the whole world lieth in wickedness.

6. He performs actions freely according to his nature, but his nature is wholly evil
Job 14:4 Who can bring a clean thing out of an unclean? not one.
Mat 7:16-18 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Mat 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.
Mar 7:21-23 "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, "thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. "All these evil things come from within and defile a man."
Jam 1:13-14 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed.

Limited Atonement

1. God purposed to redeem a certain people and not others
1Ch 17:20-21 O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt?
Mat 22:14 For many are called, but few are chosen.
1Pe 2:8-9 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
[see “God elects individuals to salvation”/God elects individuals to condemnation”]

A) It is for these in particular that Christ gave his life
Is 53:10-11 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Mat 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
Joh 6:35-40 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. But I said unto you, That ye also have seen me, and believe not. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Joh 10:3-4 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice....Joh 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep....Joh 10:14-15 I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
Act 20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; [we are commanded to love our wives in the same way that Christ loved the church and gave himself for it; therefore, if Christ loved and gave himself for all people in the same way, we are commanded to love all women in the same way that we love our wives]
Heb 2:17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
Heb 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

B) It is for these in particular that Christ intercedes
Joh 17:1-2 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
Joh 17:6-12 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
Joh 17:20-21 Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
Joh 17:24-26 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
Rom 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
C) The people for whom Christ intercedes are the same as the people for whom he offered himself up as a sacrifice
Heb 7:24-27 But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
Heb 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. [note context, in which entering into the holy place is explicitly for the purpose of intercession]
Heb 9:24-28 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

[For a fuller understanding of the indissoluble connection between sacrifice and intercession, read Hebrews chapters 7-10]

2. The atonement of Christ is effective

A) To justify
Isa 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. [the single effective cause of justification in view here is the bearing of iniquities; all whose iniquities Christ bore must be justified]
Rom 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. [the argument here is that the fact of Christ's death, resurrection, and intercession is in itself an incontrovertibly effective reason for non-condemnation; if this verse is true, then no one for whom Christ died and was raised to intercede may be condemned]

B) To redeem and cleanse from sins
Eph 5:25-27 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
Tit 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

C) To propitiate the Father
1Jo 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. [“propitiation” means “the turning away or appeasement of wrath”; therefore, by definition, the Father has no more wrath against those whose sins have been propitiated]
1Jo 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

D) To raise to new life
2Co 5:14-15 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. [the argument is a simple “if/then” proposition: “if” Christ died for someone, “then,” with no other conditions, that person died with him and was raised again]
1Pe 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
[See also, “Jesus' death purchased for his people a new heart; – faith; – repentance”. Jesus died in order to establish the New Covenant (Mt. 26:26-29, etc.); the New Covenant promised faith, repentance and knowledge of God (Jer. 31:33-34, Ez. 36:26-27, etc.); therefore, Jesus died in order to provide faith, repentance, and knowledge of God, as the fulfillment of a unilateral promise. This means that his death had a definite purpose which was intended for some and not others. His death effectively purchased faith; not all have faith; and so his death had an effective intent that was limited to certain persons.]

3. Those whom God purposed to redeem include all who believe
Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

A) From every nation
Rev 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
B) From every class
Gal 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
1Ti 2:1-6 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time. [the first “all men” is explicitly tied to all classes of men, which gives warrant for understanding the second “all men” in the same way]
C) Therefore, Christ's saving work is commonly spoken of in terms of “all,” “world,” etc.
Joh 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
Tit 2:11-14 For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. [in the context of “all men” is the delimiting concept of a peculiar people, zealous of good works]
Heb 2:9-10 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. [notice that the many sons whom Christ brings to glory gives a contextual delimiter to the term “every”]
2Pe 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. [note that this desire is explicitly limited to “us” (Peter was writing to fellow-believers) in the context]
1Jo 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. [propitiation means “appeasement of wrath”; either Jesus appeases God's wrath against all, and therefore hell (which is the place where God's wrath resides) is non-existent; or the “whole world” means something different than “every individual who ever lived”. See John 11:51-52, and “The word 'world' is often used in the sense of 'many,' or 'all of a set'”]
D) The word “all” is often used to indicate all of a set, or even many representatives of a set
Mat 10:22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.
1Co 6:12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.
1Co 15:22 For as in Adam all die, even so in Christ shall all be made alive.
Mat 2:3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
Joh 4:29 Come, see a man, which told me all things that ever I did: is not this the Christ?
Act 10:39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
Act 17:21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)
Act 21:28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.
Act 26:4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;
E) Or, to indicate all “classes” or “nations,” not all individuals
Mat 5:11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of [“manner of” is not in the Greek] evil against you falsely, for my sake.
Act 2:17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
Act 10:12 Wherein were all manner of [“manner of” is not in the Greek] fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
F) The word “world” is often used in the sense of “many,” or “all of a set”
Luk 2:1-2 And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.)
Joh 6:33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.
Joh 12:19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
Act 19:27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
Rom 1:8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

4. Additional reasons that the atonement of Christ is not for all the sins of all people
A) God punishes people in hell, which would be unjust if their sins were atoned for
Mar 9:43-44 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched.
B) If one were to say, “their sins are atoned for, but that atonement is not applied because of unbelief,” he fails to realize that unbelief is likewise a sin
Heb 3:12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

[“The Father imposed His wrath due unto, and the Son underwent punishment for either:
1) All the sins of all men;
2) All the sins of some men; or
3) Some of the sins of all men.

In which case it may be said:

1) If the last be true all men have some sins to answer for, and so none are saved;
2) That if the second be true, then Christ, in their stead suffered for all the sins of the elect in the whole world, and this is the truth;
3) But if the first is the case, why are not all men free from the punishment due unto their sins?

You answer, Because of unbelief. I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!” – John Owen, The Death of Death in the Death of Christ]

C) God bears eternal wrath against people, which by definition means that his wrath against them has not been propitiated [appeased]
1Th 2:16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
2Th 1:6-9 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

5. Intentions of Christ's death other than atonement

A) To make a public display of demons
Col 2:13-15 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
B) To rule over everyone
Rom 14:9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
C) To redeem creation
Isa 35:1-4 The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God. Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you.
Rom 8:20-23 For the creature [in Greek, same word as “creation,” verse 22] was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature [in Greek, same word as “creation,” verse 22] itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

D) To lay the foundation for a genuine gospel call
Joh 6:39-40 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Joh 7:37-38 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

E) To provide temporal mercies for the non-elect
Mat 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
1Ti 4:10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

Irresistible Grace

1. Faith and Repentance (as well as the new heart which is able to produce them) are themselves gifts of God
A) A new heart
Deu 30:6 And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.
Eze 11:19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.
Eze 36:26-27 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

B) Faith
Joh 3:27 John answered and said, A man can receive nothing, except it be given him from heaven.
Phi 1:29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
2Pe 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:
Act 16:14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
Act 18:27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
Eph 2:8-10 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
John 6:63-65 It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. 64But there are some of you who do not believe." (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) 65And he said, "This is why I told you that no one can come to me unless it is granted him by the Father."

C) Repentance
Act 5:31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
Act 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
2Ti 2:25-26 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
1Co 4:7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
2. The Father writes his own word upon (places the fear of himself in, etc.) his people's hearts
Jer 31:33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
Jer 32:40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.
Mat 16:15-17 He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
Luk 10:21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
Joh 6:45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
2Co 4:6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

3. The beginning of salvation is the sovereign impartation of spiritual life into a heart which had been dead, thereby causing it to exercise faith
1Jo 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.
Eze 37:3-6, 11-14 And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD....Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.
Joh 1:11-13 He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Joh 3:3-8 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
Joh 5:21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
Eph 2:1-5 And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
Jam 1:18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
1Pe 1:3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,
1Jo 2:29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

4. True offers of grace in the outward gospel call may be resisted by men who do not have this new heart
Act 17:32-33 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them.

5. In fact, true offers of grace will always be resisted by such men
Joh 10:24-26 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you.
Joh 12:37-40 But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.

6. But there are some whom God causes to come to him
Psa 65:4 Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.
Psa 110:3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
Joh 6:37-40 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Rom 9:15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Perseverance of the Saints

1. What God begins, he finishes
Psa 138:8 The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.
Ecc 3:14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.
Isa 46:4 And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.
Jer 32:40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.
Rom 11:29 For the gifts and calling of God are without repentance.
Phi 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
2Ti 4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.
2. Of all whom he has called and brought to Christ, none will be lost
Joh 6:39-40 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Joh 10:27-29 My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
Rom 8:28-31 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us?
Rom 8:35-39 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Heb 7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
Heb 10:14 For by one offering he hath perfected for ever them that are sanctified.
3. God's preservation of the saints is not irrespective of their continuance in the faith
1Co 6:9-10 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
Gal 5:19-21 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
Eph 5:5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
Heb 3:14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
Heb 6:4-6 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
Heb 10:26-27 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
Heb 12:14 Follow peace with all men, and holiness, without which no man shall see the Lord:
Rev 21:7-8 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
Rev 22:14-15 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
4. However, it is God who sanctifies us and causes us to persevere
Joh 15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
1Co 1:30-31 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.
1Co 6:11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
1Co 12:3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
1Co 15:10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
Gal 3:1-6 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness.
Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
Phi 2:12-13 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.
1Th 5:23-24 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.
Heb 13:20-21 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.
1Jo 2:29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
Jud 1:24-25 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Booklet available at Monergism Books.

The Protestant Face Of Anglicanism « Resources | Anglicans In The Wilderness Common Prayer ChristianityVisit Us On Facebook

The Protestant Face Of Anglicanism « Resources | Anglicans      In The Wilderness Common Prayer ChristianityVisit Us On Facebook

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"The Altar Call" by D. Martyn Lloyd-Jones « Point of View | Anglicans In The Wilderness Common Prayer ChristianityVisit Us On Facebook

"The Altar Call" by D. Martyn Lloyd-Jones « Point of View | Anglicans      In The Wilderness Common Prayer ChristianityVisit Us On Facebook

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Monergism :: Paedobaptism - Covenant Infant Baptism

Monergism :: Paedobaptism - Covenant Infant Baptism

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Online Resources on Infant-Baptism « Heidelblog

Online Resources on Infant-Baptism « Heidelblog

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Ruth Gledhill - Times Online - WBLG: Shocking Abuse Cover-Up by Catholic Church in Dublin Unveiled

Ruth Gledhill - Times Online - WBLG: Shocking Abuse Cover-Up by Catholic Church in Dublin Unveiled

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Ruth Gledhill posts what is called "shocking abuse cover-up." She needs to read our recent post on Calvin's Institutes at:

http://reformationanglicanism.blogspot.com/2009/11/calvins-institutes-iv.html

Rome's canon law prescribes jurisdictional supremacy over national penal codes. The Archbishops and Bishops were and have been following the lead from Rome. It's horrible, wrong, and arrogant, but it's par for course with Roman supremacism.

The word "shocking" by Ruth betrays ignorance of Rome's canonical policies.

Poll Results: 26 May 2009

Question One: Orthodoxy "abominates Calvinism as impious and blasphemous?”

6 said “definitely.” 5 said “yes.” 5 said “definitely not.”

37-31-31% breakdown.

Or, 68% said “yes” and about 31% said “definitely not.”

We don’t wish to make martyrs of the ignorant with empty words. The “definitely not” vote is fluxam et evanidam vox, “hot air going into the air.”

The tribal rulers in the subculture of the ACNA as well as the naysaying voters need to review the "Synod of Jerusalem, 1672," the "Confession of Dositheus," and subsequent affirmations thereof. We heard the public reverie of Metropolitan Jonah, OCA, in his unsparing and searing scorn of the Reformation as "heresy"—we heard it with our own ears. There has not been one voice of repudiation amongst the chaotic leaders with their subjective whims setting the criteria--themselves--for doctrine.

For the Anglican opportunists, both documents above were directed at Calvinism. The former was signed by Dositheus, Patriarch of Jerusalem, and 68 Eastern Bishops. It was reaffirmed in Constantinople also.

This Synod is the “most important in the modern history of the Eastern Church and may be compared to the Council of Trent.” Both Trent and the Synod of Jerusalem fixed (like ossified substratum rocks) “the doctrinal status of the Churches they represent,” respectively.

The Synod of Jerusalem and Confession of Dositheus were “public confessions” in opposition to Calvinism and Lutheranism.

The “definitely not” vote is a hopeful but utopian version of a marvelous alchemy. Deny it as much as one might desire, Orthodoxy abominates Calvinism and Lutheranism.

Let’s not play fiddle to gray or shaded lies here.

“Three-fold anathemas” (not one) are hurled at the Protestants. Trent only issues one thunderclap of one anathema at all Confessional Protestants (we exclude non-confessional Protestants). From the Orthodox, however, we get Trinitarian anathemas---three for one.

Orthodoxy rides its broomstick of curses over Wittenberg, Geneva, and historic (Reformational) Canterbury.

We bring you some of the "Orthodox Articles."

"Article III from the Orthodox Confession—God has from eternity predestinated to glory those who would, in his foreknowledge, make good use of their free will in accepting salvation, and has condemned those who would reject it. The Calvinistic doctrine of unconditional election is condemned as abominable, impious, and blasphemous. "

Bob Duncan’s outdoor party—the new Aufkaurung, the new and sunny Day of Anglican Enlightenment fawned over and fanned enthusiastically by the Virtual Windbag of whoopi-di-doo-doo--has been rained upon by Metropolitan Jonah, OCA, as well as the muscular commitments of Orthodoxy and Angl0-Catholicism against Reformation Theology.

For the future, what we expect are emasculated statements with fine-sounding phrases that keep the uninformed in the status of complacent capitulation and gleeful ignorance. Bob’s public scepter is a mild one, but if there is a trace of principled objection, look for ethical and suave construals that will malign and pillory objectors. Keen-edged and persistent protests will be met by razor-edged responses—behind closed doors—they’ll be vilified as ignorant evangelicals (some truth there but the same obtains for the Anglo-Catholics and charismatics), hateful, divisive, Pharisaic or intolerant fear-mongers who prefer caves to medical research and “Anglican unity at all costs.”

"Article VIII—The work of Christ. He is the only Mediator and Advocate for our sins; but the saints, and especially the immaculate Mother of our Lord, as also the holy angels, bring our prayers and petitions before him, and give them greater effect.”

This is an unmistakable animus against the Reformation. It’s a call to a Babylonian Captivity that gives us a “half-Christ” and a pitiable reduction of Nicene Christology. It’s theological regression passed off with the nullifying ambiguities of car salesmen. The “street version” is: “No expostulations by way of the XXXIX Articles.” Talk long enough and the “stupor of conscience” and the “loving spirit of Anglican infatuation” will emerge.

"Article XIII—Man is justified, not by faith alone, but also by works."

We wonder if the ACNA leaders will come out of their biblical and historic catacombs. We wonder if they still stand on their usual soggy terrain of unprincipled compromises that avoid hard choices.

The “so-called evangelicals” have been hamstrung by their pragmatism. They will not do the laborious induction of the particulars, “the stuff between the lines and in fine print.”

Presently and ponderously, we are miffed by the exultant yet sepulchral tones from Sydney speaking of the “safe anchorage” under the lee of international global Anglican acceptance of the ACNA—the safe and noble harbour of GAFCON. These alleged granite conservatives appear to suffer from short term myopia—they are not watching what ship is allowed in the harbour.

Back to the Orthodox Articles. It’s semi-Pelagianism with sophisticated glosses.

"Article XIV—Man has been debilitated by the fall…He still has free will or the power to choose and do good or to flee and hate evil (Matt.5.46,47; Rom.1.19; 2.14,15)."

There’s always some silver in a counterfeit silver dollar. The non-iconclastic intelligentsia seek the middle ground of mediocrity.

"Article XVIII—The souls of the departed are either at rest or in torment, according to their conduct in life…The souls of those who die in a state of penitence, without having brought forth fruits of repentance, or satisfactions, depart into Hades and there they must suffer the punishment for their sins; but they may be delivered by the prayers of the priests and the alms of their kindred, especially the unbloody sacrifice of the mass…”

Although the Orthodox deny it, this is purgatory without the use of the term and it's painted a half-inch thick. The same idea is taught in the Longer Russian Catechism of Philaet, 11th Article on The Nicene Creed.

What we are not seeing in the centres of advertisement is theological inquiry. We see a lunacy governed by expedience rather than biblical exegesis. We see a citadel remarkable for its porous walls for anything but a robust Reformation Anglicanism. We’re not even sure about the scholarship of the principal players; no one reports on it.

Bottomline: Syncretistic opportunism. Naysayers? Feel stressed? The remedy? Reading.

Calvin's Institutes.4.7.20: Honk if you love Petrine Supremacy

Calvin’s Institutes, IV.7.19-22: “Later Papal claims contrary to principles of Gregory 1 and Bernard, 19-22”

IV.4.7.20: “New Forgeries Support Extravagant Claims”

Observations:

1. Rome “substitutes” the names of "ancient pontiffs" in later forged decretals, as if the ancients ruled like the modernists (of Calvin’s day). A reading back into history what did not exist. This entire section is an unhappy tableaux about a very unhappy family, Romanism. Their outdoor plans for victory rallies envisioned by modern popularists are "rained out" by Calvin's muscular review of chaos. The gilded resume of the Papacy is infrequenty addressed.

2. Calvin cites a forged letter from Anastasius, bp. of Constantinople, which states that Rome is supreme and all cases are to be reviewed and appealed to her. It's all very Clintonesque. ECT devotees, like Colson and Packer, are mum on the issues although the history of the Papacy is bollixed by the truth and light of day.

3. Calvin says: “Antichrists be carried to the point of madness and blindness…” He includes Gregory IX, the Gratian Decretals (previously noted), the Clementines and the Extravagantes of Martin. The long term effect 0f Calvin's argument thus far has been to silence the sacrileges of Papal pride.

4. Although not cited by Calvin, another figure calls Gregory IX an “Antichrist.”

Eberhard II von Truchsees, Prince-Archbishop of Salzburg, Council of Regensburg (1241), declared that Gregory IX was "that man of perdition, whom they call Antichrist, who in his extravagant boasting says, `I am God, I cannot err'" [emphasis added]. See below.

5. Calvin says: “…still more openly and boisterously breathe out everywhere an unrestrained fury and tyranny like that of barbarian kings.”

6. Papal claims during Calvin’s times: “The Pope cannot err, that the pope is above councils, that the pope is the universal bishop of all churches and the supreme head of the church on earth.”

Benedict XVI has perfect “lip sync” with the past, but sings pianissimo. Petrine supremacy was and still is the backbone of the Romanist Creed. Benedict XVI is a "taped vocalist" for his predecessors.

7. Calvin: “I forebear to mention their more absurd follies, which the stupid canonists babble in their schools, and which, the Romanist theologians, to flatter their idol, not only assent to, but even applaud.” Calvin is ruthlessly clear here. It reminds of the clarity of still-standing confessional document of Confessional Lutherans, The Smalcald Articles, 1537.

The Papacy is a tangle of a pernicious undergrowth that chokes healthy plants, if allowed.

Correlations:

1. We take a brief tour of Pope Gregory IX to whom Calvin refers. (Pope: 1227 to 1241). We will summarize highpoints from http://en.wikipedia.org/wiki/Pope_Gregory_IX.

As the successor of Pope Honorius III (1216–27), he inherited the traditions of Pope Gregory VII (1073–85) and his uncle, Pope Innocent III (1198-1216).

Gregory IX zealously continued the policy of Papist supremacy. As the Cardinal of Ostia and as a close man in the pope's shop of bishops and archbishops, close to Pope Honorius III, he was aware of Honorius’s policy of accommodation with the formidable Hohenstaufen Emperor, Frederick II (1220–50). Gregory would not embrace his predecessor's policy of accommodation.

Frederick asserted his position as universal temporal ruler after the mold of Constantine.

Gregory IX, however, began his tub-thumping pontifications by suspending the Emperor. Other Papist bobbleheads in Rome agreed to the political burlesque. Threats of deposition and excommunication followed while Frederick was delaying in Sicily over the Sixth Crusade.

Frederick II controlled the Sicilian Church along with holding other feudal obligations to the Pope (e.g. Naples, Capua). Where's the Pepto Bismol? As if St. Peter and St. Paul acted like this.

Gregory IX denounced Frederick II as a heretic and summoned a council to Rome. Frederick II attempted to capture or sink as many ships carrying prelates to the synod.

Eberhard II von Truchsees, Prince-Archbishop of Salzburg, at the Council of Regensburg declared that Gregory IX was "that man of perdition, whom they call Antichrist, who in his extravagant boasting says, I am God, I cannot err." [emphasis added]

He argued that the Pope was the "little horn" of Daniel 7:8. Protestant Reformers by no means were the original claimants of such.

Based on Daniel 7.8, Eberhard said of Gregory IX: “…the little horn has grown up with eyes and mouth speaking great things, which is reducing three of these kingdoms--i.e. Sicily, Italy, and Germany--to subserviency, is persecuting the people of Christ and the saints of God with intolerable opposition, is confounding things human and divine, and is attempting things unutterable, execrable." [emphasis added] It is to be remembered that 98% of the people were uninvolved and that this burlesque involved aristocrats and Popes--a day when communication was very limited. Some players who were involved, like Eberhard 11, were more than clanging cymbals and noise-makers. They saw the gilded turd--one kick reveals the hot, steamy interior.

The struggle ended Gregory IX’s death (August 1241).

A learned lawyer, Gregory caused to be prepared the Nova Compilatio decretalium in 1234. This New Compilation of Decretals was the culmination of a long process of collecting the mass of pronouncements on Petrine sovereignty made earlier. (A point rigourously denied by Gregory the Great, 590-604.) This had come to fruition in the Decretum started earlier with the papist lawyer, Gratian (1140); this further advanced the foundation for papal legal theory.

In 1231, he initiated the Papal Inquisition to handle heresy.

Gregory IX institutionalized Church teaching that condemned Jews to an inferior status in Christendom. In the 1234 Decretals, he authorized the doctrine of perpetua servitus iudaeorum – perpetual servitude of the Jews. The Jews would remain in a condition of political servitude and humiliation until Judgment Day.

This papist doctrine found its way into the legal code under the Emperor's authority; this was promulgated by Frederick II. The status of condemnation and political subjection of Jews would last until the 19th century.

As a minor aside to the larger issue of Petrine sovereignty, Gregory IX's papal letter, Vox in Rama (1232), identified “cats” as instruments of the devil and as symbols of heresy. Another claim ab ignorantia et ad ignorantiam. This led to a great reduction in the number of cats, which, a hundred years later, contributed to the quick spread of the Black Death plague, which killed 1/3 to 1/2 of the population of Europe. (Cf. Dr. Daniel Robinson’s lecture on “Witchcraft,” Great Ideas in Philosophy, Teaching Company for similar allegations.)

Interpretation:

Calvin's summary of the Papacy continues apace and debreeds the Gordian knot of supremacistic tub-thumping for Petrine supremacy. Calvin speaks with boldness, majesty, and strong presumptive evidence, unlike Romanist mountebanks and unlike the discreditable pragmatists, enthusiasts and obscurantists of our day (Colson, Christianity Today, etc., contemporary evangelicals).

The Disturbing Legacy of Charles Finney

We like much of what is offered at White Horse Inn. For that matter, Bishop FitzSimmons Allison does too. One minor caveat here--the title. We would have preferred the title: "The Wicked Abominations of an Heretic, Charles Finney, and His Evangelical Enablers." Otherwise, an excellent article.

The Disturbing Legacy of Charles Finney
by Dr. Michael Horton

No single man is more responsible for the distortion of Christian truth in our age than Charles Grandison Finney. His "new measures" created a framework for modern decision theology and Evangelical Revivalism. In this excellent article, Dr. Mike Horton explains how Charles Finney distorted the important doctrine of salvation.

Jerry Falwell calls him "one of my heroes and a hero to many evangelicals, including Billy Graham." I recall wandering through the Billy Graham Center some years ago, observing the place of honor given to Charles Finney in the evangelical tradition, reinforced by the first class in theology I had at a Christian college, where Finney’s work was required reading. The New York revivalist was the oft-quoted and celebrated champion of the Christian singer Keith Green and the Youth With A Mission organization. He is particularly esteemed among the leaders of the Christian Right and the Christian Left, by both Jerry Falwell and Jim Wallis (Sojourners’ magazine), and his imprint can be seen in movements that appear to be diverse, but in reality are merely heirs to Finney’s legacy. From the Vineyard movement and the Church Growth Movement to the political and social crusades, televangelism, and the Promise Keepers movement, as a former Wheaton College president rather glowingly cheered, "Finney, lives on!"

That is because Finney’s moralistic impulse envisioned a church that was in large measure an agency of personal and social reform rather than the institution in which the means of grace, Word and Sacrament, are made available to believers who then take the Gospel to the world. In the nineteenth century, the evangelical movement became increasingly identified with political causes-from abolition of slavery and child labor legislation to women’s rights and the prohibition of alcohol. In a desperate effort at regaining this institutional power and the glory of "Christian America" (a vision that is always powerful in the imagination, but, after the disintegration of Puritan New England, elusive), the turn-of-the century Protestant establishment launched moral campaigns to "Americanize" immigrants, enforce moral instruction and "character education." Evangelists pitched their American gospel in terms of its practical usefulness to the individual and the nation.

That is why Finney is so popular. He is the tallest marker in the shift from Reformation orthodoxy, evident in the Great Awakening (under Edwards and Whitefield) to Arminian (indeed, even Pelagian) revivalism. evident from the Second Great Awakening to the present. To demonstrate the debt of modern evangelicalism to Finney, we must first notice his theological departures. From these departures, Finney became the father of the antecedents to some of today’s greatest challenges within evangelical churches, namely, the church growth movement, Pentecostalism and political revivalism.

Who is Finney?

Reacting against the pervasive Calvinism of the Great Awakening, the successors of that great movement of God’s Spirit turned from God to humans, from the preaching of objective content (namely, Christ and him crucified) to the emphasis on getting a person to "make a decision."

Charles Finney (1792-1875) ministered in the wake of the "Second Awakening," as it has been called. A Presbyterian layover, Finney one day experienced "a mighty baptism of the Holy Ghost" which "like a wave of electricity going through and through me ... seemed to come in waves of liquid love." The next morning, he informed his first client of the day, "I have a retainer from the Lord Jesus Christ to plead his cause and I cannot plead yours. "Refusing to attend Princeton Seminary (or any seminary, for that matter). Finney began conducting revivals in upstate New York. One of his most popular sermons was "Sinners Bound to Change Their Own Hearts."

Finney’s one question for any given teaching was, "Is it fit to convert sinners with?" One result of Finney’s revivalism was the division of Presbyterians in Philadelphia and New York into Arminian and Calvinistic factions. His "New Measures" included the "anxious bench" (precursor to today’s altar call), emotional tactics that led to fainting and weeping, and other "excitements," as Finney and his followers called them.

Finney’s Theology?

One need go no further than the table of contents of his Systematic Theology to learn that Finney’s entire theology revolved around human morality. Chapters one through five are on moral government, obligation, and the unity of moral action; chapters six and seven are "Obedience Entire," as chapters eight through fourteen discuss attributes of love, selfishness, and virtues and vice in general. Not until the twenty-first chapter does one read anything that is especially Christian in its interest, on the atonement. This is followed by a discussion of regeneration, repentance, and faith. There is one chapter on justification followed by six on sanctification. In other words, Finney did not really write a Systematic Theology, but a collection of essays on ethics.

But that is not to say that Finney’s Systematic Theology does not contain some significant statements of theology.

First, in answer to the question, "Does a Christian cease to be a Christian, whenever he commits a sin?", Finney answers:

"Whenever he sins, he must, for the time being, cease to be holy. This is self-evident. Whenever he sins, he must be condemned; he must incur the penalty of the law of God ... If it be said that the precept is still binding upon him, but that with respect to the Christian, the penalty is forever set aside, or abrogated, I reply, that to abrogate the penalty is to repeal the precept, for a precept without penalty is no law. It is only counsel or advice. The Christian, therefore, is justified no longer than he obeys, and must be condemned when he disobeys or Antinomianism is true ... In these respects, then, the sinning Christian and the unconverted sinner are upon precisely the same ground (p. 46)."

Finney believed that God demanded absolute perfection, but instead of that leading him to seek his perfect righteousness in Christ, he concluded that "... full present obedience is a condition of justification. But again, to the question, can man be justified while sin remains in him? Surely he cannot, either upon legal or gospel principles, unless the law be repealed ... But can he be pardoned and accepted, and justified, in the gospel sense, while sin, any degree of sin, remains in him? Certainly not" (p. 57).

Finney declares of the Reformation’s formula simul justus et peccator or "simultaneously justified and sinful," "This error has slain more souls, I fear, than all the Universalism that ever cursed the world." For, "Whenever a Christian sins he comes under condemnation, and must repent and do his first works, or be lost" (p.60).

Finney’s doctrine of justification rests upon a denial of the doctrine of original sin. Held by both Roman Catholics and Protestants, this biblical teaching insists that we are all born into this world inheriting Adam’s guilt and corruption. We are, therefore, in bondage to a sinful nature. As someone has said, "We sin because we’re sinners": the condition of sin determines the acts of sin, rather than vice versa. But Finney followed Pelagius, the fifth-century heretic, who was condemned by more church councils than any other person in church history, in denying this doctrine.

Finney believed that human beings were capable of choosing whether they would be corrupt by nature or redeemed, referring to original sin as an "anti-scriptural and nonsensical dogma" (p.179). In clear terms, Finney denied the notion that human beings possess a sinful nature (ibid.). Therefore, if Adam leads us into sin, not by our inheriting his guilt and corruption, but by following his poor example, this leads logically to the view of Christ, the Second Adam, as saving by example. This is precisely where Finney takes it, in his explanation of the atonement.

The first thing we must note about the atonement, Finney says, is that Christ could not have died for anyone else’s sins than his own. His obedience to the law and his perfect righteousness were sufficient to save him, but could not legally be accepted on behalf of others. That Finney’s whole theology is driven by a passion for moral improvement is seen on this very point: "If he [Christ] had obeyed the Law as our substitute, then why should our own return to personal obedience be insisted upon as a sine qua non of our salvation" (p.206)? In other words, why would God insist that we save ourselves by our own obedience if Christ’s work was sufficient? The reader should recall the words of St. Paul in this regard, "I do not nullify the grace of God’, for if justification comes through the law, then Christ died for nothing." It would seem that Finney’s reply is one of agreement. The difference is, he has no difficulty believing both of those premises.

That is not entirely fair, of course, because Finney did believe that Christ died for something—not for someone, but for something. In other words, he died for a purpose, but not for people. The purpose of that death was to reassert God’s moral government and to lead us to eternal life by example, as Adam’s example excited us to sin. Why did Christ die? God knew that "The atonement would present to creatures the highest possible motives to virtue. Example is the highest moral influence that can be exerted ... If the benevolence manifested in the atonement does not subdue the selfishness of sinners, their case is hopeless" (p.209). Therefore, we are not helpless sinners who need to,’ be redeemed, but wayward sinners who need a demonstration of selflessness so moving that we will be excited to leave off selfishness. Not only did Finney believe that the "moral influence" theory of the atonement was the chief way of understanding the cross; he explicitly denied the substitutionary atonement, which

"assumes that the atonement was a literal payment of a debt, which we have seen does not consist with the nature of the atonement ... It is true, that the atonement, of itself, does not secure the salvation of any one" (p.217).

Then there is the matter of applying redemption. Throwing off Reformation orthodoxy, Finney argued strenuously against the belief that the new birth is a divine gift, insisting that "regeneration consists in the sinner changing his ultimate choice, intention, preference; or in changing from selfishness to love or benevolence," as moved by the moral influence of Christ’s moving example (p.224). "Original sin, physical regeneration, and all their kindred and resulting dogmas, are alike subversive of the gospel, and repulsive to the human intelligence" (p.236).

Having nothing to do with original sin, a substitutionary atonement, and the supernatural character of the new birth, Finney proceeds to attack "the article by which the church stands or falls"— justification by grace alone through faith alone.

Distorting the Cardinal Doctrine of Justification

The Reformers insisted, on the basis of clear biblical texts, that justification (in the Greek, "to declare righteous," rather than "to make righteous") was a forensic (i.e., legal) verdict. In other words, whereas Rome maintained that justification was a process of making a bad person better, the Reformers argued that it was a declaration or pronouncement that had someone else’s righteousness (i.e., Christ’s) as its basis. Therefore, it was a perfect, once and-for-all verdict of right standing.

This declaration was to be pronounced at the beginning of the Christian life, not in the middle or at the end. The key words in the evangelical doctrine are "forensic" (legal) and "imputation" (crediting one’s account, as opposed to the idea of "infusion" of a righteousness within a person’s soul). Knowing all of this, Finney declares,

"But for sinners to be forensically pronounced just, is impossible and absurd... As we shall see, there are many conditions, while there is but one ground, of the justification of sinners ... As has already been said, there can be no justification in a legal or forensic sense, but upon the ground of universal, perfect, and uninterrupted obedience to law. This is of course denied by those who hold that gospel justification, or the justification of penitent sinners, is of the nature of a forensic or judicial justification. They hold to the legal maxim that what a man does by another he does by himself, and therefore the law regards Christ’s obedience as ours, on the ground that he obeyed for us."

To this, Finney replies: "The doctrine of imputed righteousness, or that Christ’s obedience to the law was accounted as our obedience, is founded on a most false and nonsensical assumption." After all, Christ’s righteousness "could do no more than justify himself. It can never be imputed to us ... it was naturally impossible, then, for him to obey in our behalf " This "representing of the atonement as the ground of the sinner’s justification has been a sad occasion of stumbling to many" (pp.320-2).

The view that faith is the sole condition of justification is "the antinomian view," Finney asserts. "We shall see that perseverance in obedience to the end of life is also a condition of justification. Some theologians have made justification a condition of sanctification, instead of making sanctification a condition of justification. But this we shall see is an erroneous view of the subject." (pp.326-7).

Finney Today

As the noted Princeton theologian B. B. Warfield pointed out so eloquently, there are throughout history only two religions: heathenism, of which Pelagianism is a religious expression, and a supernatural redemption.

With Warfield and those who so seriously warned their brothers and sisters of these errors among Finney and his successors, we too must come to terms with the wildly heterodox strain in American Protestantism. With roots in Finney’s revivalism, perhaps evangelical and liberal Protestantism are not that far apart after all. His "New Measures," like today’s Church Growth Movement, made human choices and emotions the center of the church’s ministry, ridiculed theology, and replaced the preaching of Christ with the preaching of conversion.

It is upon Finney’s naturalistic moralism that the Christian political and social crusades build their faith in humanity and its resources in self-salvation. Sounding not a little like a deist, Finney declared, "There is nothing in religion beyond the ordinary powers of nature. It consists entirely in the right exercise of the powers of nature. It is just that, and nothing else. When mankind becomes truly religious, they are not enabled to put forth exertions which they were unable before to put forth. They only exert powers which they had before, in a different way, and use them for the glory of God." As the new birth is a natural phenomenon for Finney, so too a revival: "A revival is not a miracle, nor dependent on a miracle, in any sense. It is a purely philosophical result of the right use of the constituted means—as much so as any other effect produced by the application of means."

The belief that the new birth and revival depend necessarily on divine activity is pernicious. "No doctrine," he says, "is more dangerous than this to the prosperity of the Church, and nothing more absurd" (Revivals of Religion [Revell], pp.4-5).

When the leaders of the Church Growth Movement claim that theology gets in the way of growth and insist that it does not matter what a particular church believes: growth is a matter of following the proper principles, they are displaying their debt to Finney.

When leaders of the Vineyard movement praise this sub-Christian enterprise and the barking, roaring, screaming, laughing, and other strange phenomena on the basis that "it works" and one must judge its truth by its fruit, they are following Finney as well as the father of American pragmatism, William James, who declared that truth must be judged on the basis of "its cash-value in experiential terms."

Thus, in Finney’s theology, God is not sovereign, man is not a sinner by nature, the atonement is not a true payment for sin, justification by imputation is insulting to reason and morality, the new birth is simply the effect of successful techniques, and revival is a natural result of clever campaigns. In his fresh introduction to the bicentennial edition of Finney’s Systematic Theology, Harry Conn commends Finney’s pragmatism: "Many servants of our Lord should be diligently searching for a gospel that ‘works’, and I am happy to state they can find it in this volume."

As Whitney R. Cross has carefully documented, the stretch of territory in which Finney’s revivals were most frequent was also the cradle of the perfectionistic cults that plagued that century. A gospel that "works" for zealous perfectionists one moment merely creates tomorrow’s disillusioned and spent supersaints. Needless to say, Finney’s message is radically different from the evangelical faith, as is the basic orientation of the movements we see around us today that bear his imprint such as: revivalism (or its modern label. the Church Growth Movement), or Pentecostal perfectionism and emotionalism, or political triumphalism based on the ideal of "Christian America," or the anti-intellectual, and antidoctrinal tendencies of many American evangelicals and fundamentalists.

Not only did the revivalist abandon the doctrine of justification, making him a renegade against evangelical Christianity; he repudiated doctrines, such as original sin and the substitutionary atonement, that have been embraced by Roman Catholics and Protestants alike. Therefore, Finney is not merely an Arminian’, but a Pelagian. He is not only an enemy of evangelical Protestantism, but of historic Christianity of the broadest sort.

Of one thing Finney was absolutely correct: The Gospel held by the Reformers whom he attacked directly, and indeed held by the whole company of evangelicals, is "another gospel" in distinction from the one proclaimed by Charles Finney. The question of our moment is, With which gospel will we side?

(Reprinted by permission from Modern Reformation.)

Unless otherwise specified, all quotes are from Charles G. Finney, Finney’s Systematic Theology (Bethany, 1976).

Dr. Michael S. Horton is Member of the Alliance of Confessing Evangelicals and cohost of the popular White Horse Inn radio program.

Articles and book excerpts used in and referred to on Issues, Etc.

http://www.mtio.com/articles/aissar81.htm

R.C. SPROUL: ROMAN CATHOLIC CHURCH CONDEMNED THE GOSPEL : Apprising Ministries

R.C. SPROUL: ROMAN CATHOLIC CHURCH CONDEMNED THE GOSPEL : Apprising Ministries

It's good to lead with this proposition. To wit, Rome condemned the Gospel at Trent and there has been no magisterial emendations to that. By implication, "it" condemned itself.

Of course, any "Anglicans" even talking to Rome without correcting Trent are perfidious and cultic-tribalists operating at the theological level of a peasant.

The Romanist Doctrine of Justification

http://www.reformationtheology.com/2009/11/the_roman_catholic_doctrine_of.php

Coming in January 2010: Caspar Olevianus-Exposition of the Apostles’ Creed « Heidelblog

Coming in January 2010: Caspar Olevianus-Exposition of the Apostles’ Creed « Heidelblog

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Caspar Olevianus was an co-author of that beloved Heidelberg Catechism, 1563, that would have done England well had it been embraced as a consitutive and catecetical tool alongside the XXXIX Articles. It would be hard for an English Reformed scholar or church leader of the English Reformers to have rejected it. the C o E never got past the XXXIX Articles, a useful but immature expression of the Reformation. The exact opposite obtains today---C o E leaders would have a hard time embracing it, given their theological amnesia and obscurantism.

Arminianism

Thanks to Sharon Whitley for her post on "Arminianism." It's one of the enemies on this scribe's daily and evening prayer list. We expect no American Anglicans to have the slightest clue about this--they think because they threw off gay ordinations (whoopi-di-doo enthuse the ACNA-ers), all is well. NOT! They wouldn't even know what the issues are. They hate consistent Calvinism and refuse it. Duncan leads the pack of anti-Calvinists. Look where their leaders were trained.

http://www.facebook.com/note.php?note_id=155212126393&id=1183792930&ref=nf

Warnings from the pulpit and denunciation of the errors of Arminianism are not now heard as once they were. Even in pulpits where the truth is preached, it is to be feared that, in some cases, a faithful witness is not raised against Arminianism. The cause of this may be due in a measure to the fact that in defending the cause of truth new forms of error have to be exposed and assailed, with the result that the old enemy is left so far unmolested as if it were dead. Unfortunately this is not so; Arminianism is very much alive in the pulpit, in the theological and religious press, and in the modem evangelistic meeting . . . . . When we bear in mind the horror with which our forefathers regarded Arminianism, the modern attitude to it indicates how far the professing Church has drifted from the position of the theologians of those days." ('The Reformed Faith I by the Rev. D. Beaton, p. 18).

Arminianism was the false gospel of John Wesley and his followers in the eighteenth century, and of D. L. Moody in the nineteenth. It is the stock-in-trade of well nigh all the popular evangelists of this century from Billy Graham downwards. The gospel halls of the Brethren, Open and Closed, are nurseries of Arminianism. The active agents of the Faith Mission and the Salvation Army, notwithstanding the moral and social results to the credit of the latter, spread the plague on every side. All the sects which have sprung up in these latter times, however divergent in their doctrines and practices -- Jehovah's Witnesses, Seventh Day Adventists, Pentecostalists, Mormons, Christadelphians, Cooneyites, etc., etc., have all in common, the fatal lie of free-willism. It is Satan's sovereign drug, which causes the soul to sleep in delusion, and the end of such delusion is death. "Free will," says Spurgeon, "has carried many souls to hell but never a soul to heaven."

Arminianism is armed to the teeth in enmity to true and vital godliness. Where it flourishes its fruits are a superficial goody-goody form of godliness -- the lamp and the light of the foolish virgins which went out in death and in despair. The Declaratory Acts of 1879, 1892 and 1921 in Scotland, and in 1901 in the Presbyterian Church of New Zealand threw open the flood-gates to the deluge of Arminianism. Spiritual death and desolation followed. The fat land was turned into barrenness, and the Churches adopting these Declaratory Acts are now well on the road to Rome. The 'sovereign drug' of Arminianism has flourished beyond the wildest dreams of priests and Jesuits. It is not by open and unabashed passing of nefarious Declaratory Acts that Satan as an angel of light now works. Subtle infiltration is his present policy and technique. What need there is for the 'denunciation' and the 'horror' the Rev. D. Beaton refers to, as the cloven-hoof of Arminianism is unmistakably seen far within the tents of the popular evangelical conventions, fellowships, and unions of our day! The Scripture Union, the Inter-Varsity Fellowship, the International Council of Christian Churches, the conventions of the Keswick fraternity etc., are all riddled with the cancer of Arminianism.

Taken from the tract "Another Gospel" by Rev. William MacLean, MA, published by the Center for Reformed Theology and Apologetics (CRTA).

Calvin's Institutes.4.7.19. Paedophilic Papist Priests

Calvin’s Institutes, IV.7.19-22: “Later Papal claims contrary to principles of Gregory 1 and Bernard, 19-22”

IV.4.7.19: “The Present-day Papacy in its claim to power”

Observations:

1. Calvin grants that the bishops of Rome, e.g. Leo and Gregory, had wide and extensive jurisdiction, but with the substantial caveats and limits previously noted. By Calvin's time, the Papacy was imperialistic to the core. It still is. As an aside, for the discerning, they will understand the paedophilia scandals in light of the historic and standing legal and moral claims made by the Pontiffs. With respect to paedophilic priests skirting and avoiding legal prosecution, the American Archbishops and Bishops were following orders--secrecy and remandment of all such cases to Rome for secret adjudication...without any civil interference. The American press, including the Boston Globe and Herald, never understood or covered the deeper legal, decretive and historic issues. Although no Papist (in my case), I had intimate details of paedophilic Chaplains in the military, having helped the press to "out" the corruption in very high levels. Trust me, the stories were ugly, including top leadership maneouvres of Papists, including one Chief of Chaplains (a Papist Admiral). I made enemies, but then, as a Psalm-singing Calvinist, a Prayer Book praying Anglican, and Bible-reading Christian man, to hell with the Papist doctrines and attitudes in Rome! As a Prayer Book man, I pray daily, "Good Lord, spare us the gross and detestable enormities of Rome." 10 AM and 4 PM daily. Count on it. It was no mistake that Papist paedophilic priests were "shielded,""covered up," "forgiven," and "re-shuffled" to another environment by their Bishops (Papist). I knew a lawyer, a Romanist, from TX with divinity degrees from Un. of Louvain, who was outraged and a class action lawyer for victims. He gave me copies of the secret orders as well as the "Liturgy for Penitent Priests." Have it around here somewhere. Instructive below will be Clement VI's correspondence; where it can get away with it, Rome claims its own universal jurisdiction.

2. Given that, however, Calvin draws astute and vigorous contrasts between Gregory’s days and Calvin’s days.

3. The false bishops of Calvin’s day claim: “…declare with great arrogance that the power to command is in their hands while with others rests the necessity to obey.”

4. “All their pronouncements are to be so received as if confirmed by Peter’s voice.”

5. “That provincial synods, because they do not have the pope present, have no force.”

6. “That they themselves have power to ordain clergy for any church whatsoever.”

7. “And to summon to their see those ordained elsewhere.”

8. Calvin notes he could recite other “reservations” of power claimed by Rome, but he halts “lest I bore my other readers unduly.”

9. Calvin’s great objection in this section is unbridled and unaccountable powers. He says: “…they leave o jurisdiction on earth to control or retrain their lust if they abuse such boundless power…no one has the right to review the judgments of this see…it will be judged neither by emperor, nor by kings, nor by all the clergy, nor by the people….This is the height of imperiousness for one man to set himself up as judge of all, and suffer himself to obey the judgment of none.”

Correlations:

1. The Second Vatican Council’s Decree on Ecumenism explains: “For it is through Christ’s Catholic Church alone, which is the universal help towards salvation, that through the fullness of the means of salvation can be obtained. It was to be the apostolic college alone, of which Peter is the head, that we believe that our Lord entrusted all the blessings of the New Covenant, in order to establish on earth one Body of Christ into which all those who should be fully incorporated who belong in any way to the People of God.” (CCC, 816).

2. Bull, Unam Sanctum, 18 Nov 1302 by Boniface VIII: “With Faith urging us we are forced to believe and to hold the one, holy, Catholic Church and that, apostolic outside of which there is no salvation nor remission of sin, the Spouse in the Canticle proclaiming, `One is my dove, my perfect one. One she is of her mother, the chosen of her that bore her [Cant.6.8]…certainly Noe had one ark at the time of the flood…and we are taught by evangelical words that in this power of his are two swords, namely spiritual and temporal…Therefore, each is in the power of the Church, that is, a spiritual and temporal sword…It is necessary that we confess the more clearly that spiritual power precedes any earthly power both in dignity and nobility, as spiritual matters themselves excel the temporal…Therefore, if earthly power deviates, it will be judged by spiritual power; but if a lesser spiritual power deviates, by its superior; but if the supreme (spiritual power deviates), it can be judged by God alone, not by man, as the Apostle testifies: `The spiritual man judges all things, but he himself is judged by no one.’[1 Cor.2.15]…Furthermore, we declare, say, define, and proclaim to every human creature that they by necessity of salvation are entirely subject to the Roman Pontiff.” [emphasis added] Henry Denzinger, The Sources of Catholic Dogma (Fitzwilliam, NH: Loreto Publications, 1954. Nihil obstat: Dominic Hughes, OP, Censor Deputatus and Imprimatur by ABP Patrick O’Boyle, Washington, 1955.

3. Clement VI, Super quibusdam, a letter to the Consolator, the Catholicon of the Armenians, 20 Sept 1351. A few clips from the lengthy letter:

a. “Peter received complete power of jurisdiction over all faithful Christian from our Lord Jesus Christ.”

b. “…the same plenitude in the jurisdiction of power over the complete and universal body of the militant church which Peter himself received from our Lord Jesus Christ.”

c. “…the legitimate vicars of Christ and full of power in the highest degree, have received immediately from Christ Himself over the complete and universal body of the church militant, every jurisdiction of power which Christ s fitting head had in human life.”

d. “…have been able, are able, and will be able directly by our own power and theirs [PV, theirs = successors from the context] both to judge all those subject to our jurisdiction and theirs, an to establish and delegate judges to whomsoever we wish.”

e. “…Roman Pontiffs who have been, of us who are, and those who in the future will be, has been, is and will be so extensive, that by no one have they been, can we be, or will they in the future be able to be judged; but they have been, we are, and they will be reserved for judgment by God alone; and that from our sentences and judgments it has not been possible nor will it be possible for an appeal to be made to any judges.”

f. “…that it is possible to transfer patriarchs, the Catholicon, the archbishops, bishops, abbots, and whatsoever prelates from the offices in which they have been established to other offices of greater or lesser jurisdiction, or, as their sins demand, to demote, to depose, excommunicate, or to surrender them to Satan.”

g. “…Pontifical authority cannot or ought not be subject to any imperial or regal or other secular power, in so far as pertains to a judicial institution, to correction or to deposition.” [PV, we add that these claims are the legal underpinnings—unexplored by the press—in the paedophilia cases. The Archbishops and Bishops were “secretly” following orders from Rome.]

h. “…the Roman Pontiff alone is able to establish sacred general canons, to grant plenary indulgences to hose who visit he thresholds of the apostles, Peter and Paul, or those who go to the Holy Land…”

i. “…who are obedient to the Roman Pontiff…who observe studiously and with devotion the forms and rites of the Roman Church in the administration of the sacraments and in ecclesiastical duties, fasts, and other ceremonies do well, and by doing this merit eternal life.” Henry Denzinger, The Sources of Catholic Dogma, 203-206.

Interpretation:

Calvin correctly draws an extremely powerful contrast between the days of Gregory 1 and those of his own time. There is no accountability or correction for infallible Popes with their doctrinal fictions and their "half-Christ."

BabyBlueOnline: Canterbury left in an "awkward position" with a "sore ego" after Rome reaches out to Anglicans

BabyBlueOnline: Canterbury left in an "awkward position" with a "sore ego" after Rome reaches out to Anglicans

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Book Review on Concise Reformed Dogmatics By Wes Bredenhof « iustitia aliena

Book Review on Concise Reformed Dogmatics By Wes Bredenhof « iustitia aliena

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Computer Problems

Experiencing some computer problems, so postings will be less frequent during the next week or so.

But the reading and prayer goes forward.

Council of Orange (529), Calvin, Anselm, Bradwardine, Wycliffe, English Reformers, XXXIX Articles

THE COUNCIL OF ORANGE , 529

The Council of Orange was an outgrowth of the controversy between Augustine and Pelagius. This controversy had to do with degree to which a human being is responsible for his or her own salvation, and the role of the grace of God in bringing about salvation. The Pelagians held that human beings are born in a state of innocence, i.e., that there is no such thing as a sinful nature or original sin. As a result of this view, they held that a state of sinless perfection was achievable in this life.

The Council of Orange dealt with the Semi-Pelagian doctrine that the human race, though fallen and possessed of a sinful nature, is still "good" enough to able to lay hold of the grace of God through an act of unredeemed human will.

As you read the Canons of the Council of Orange, you will be able to see where John Calvin derived his views of the total depravity of the human race. THE CANONS OF THE COUNCIL OF ORANGE (529 AD)

CANON 1.

If anyone denies that it is the whole man, that is, both body and soul, that was "changed for the worse" through the offense of Adam's sin, but believes that the freedom of the soul remains unimpaired and that only the body is subject to corruption, he is deceived by the error of Pelagius and contradicts the scripture which says, "The soul that sins shall die" (Ezek. 18:20); and, "Do you not know that if you yield yourselves to anyone as obedient slaves, you are the slaves of the one whom you obey?" (Rom. 6:126); and, "For whatever overcomes a man, to that he is enslaved" (2 Pet. 2:19).

CANON 2.

If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, "Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned" (Rom. 5:12).

CANON 3.

If anyone says that the grace of God can be conferred as a result of human prayer, but that it is not grace itself which makes us pray to God, he contradicts the prophet Isaiah, or the Apostle who says the same thing, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me" (Rom 10:20, quoting Isa. 65:1).

CANON 4.

If anyone maintains that God awaits our will to be cleansed from sin, but does not confess that even our will to be cleansed comes to us through the infusion and working of the Holy Spirit, he resists the Holy Spirit himself who says through Solomon, "The will is prepared by the Lord" (Prov. 8:35, LXX), and the salutary word of the Apostle, "For God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13).

CANON 5.

If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism - if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph. 2:8). For those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers.

CANON 6.

If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).

CANON 7.

If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, "For apart from me you can do nothing" (John 15:5), and the word of the Apostle, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God" (2 Cor. 3:5).

CANON 8.

If anyone maintains that some are able to come to the grace of baptism by mercy but others through free will, which has manifestly been corrupted in all those who have been born after the transgression of the first man, it is proof that he has no place in the true faith. For he denies that the free will of all men has been weakened through the sin of the first man, or at least holds that it has been affected in such a way that they have still the ability to seek the mystery of eternal salvation by themselves without the revelation of God. The Lord himself shows how contradictory this is by declaring that no one is able to come to him "unless the Father who sent me draws him" (John 6:44), as he also says to Peter, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven" (Matt. 16:17), and as the Apostle says, "No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor. 12:3).

CANON 9.

Concerning the succor of God. It is a mark of divine favor when we are of a right purpose and keep our feet from hypocrisy and unrighteousness; for as often as we do good, God is at work in us and with us, in order that we may do so.

CANON 10.

Concerning the succor of God. The succor of God is to be ever sought by the regenerate and converted also, so that they may be able to come to a successful end or persevere in good works.

CANON 11. Concerning the duty to pray. None would make any true prayer to the Lord had he not received from him the object of his prayer, as it is written, "Of thy own have we given thee" (1 Chron. 29:14).

CANON 12.

Of what sort we are whom God loves. God loves us for what we shall be by his gift, and not by our own deserving.

CANON 13. Concerning the restoration of free will. The freedom of will that was destroyed in the first man can be restored only by the grace of baptism, for what is lost can be returned only by the one who was able to give it. Hence the Truth itself declares: "So if the Son makes you free, you will be free indeed" (John 8:36).

CANON 14.

No mean wretch is freed from his sorrowful state, however great it may be, save the one who is anticipated by the mercy of God, as the Psalmist says, "Let thy compassion come speedily to meet us" (Ps. 79:8), and again, "My God in his steadfast love will meet me" (Ps. 59:10).

CANON 15.

Adam was changed, but for the worse, through his own iniquity from what God made him. Through the grace of God the believer is changed, but for the better, from what his iniquity has done for him. The one, therefore, was the change brought about by the first sinner; the other, according to the Psalmist, is the change of the right hand of the Most High (Ps. 77:10).

CANON 16.

No man shall be honored by his seeming attainment, as though it were not a gift, or suppose that he has received it because a missive from without stated it in writing or in speech. For the Apostle speaks thus, "For if justification were through the law, then Christ died to no purpose" (Gal. 2:21); and "When he ascended on high he led a host of captives, and he gave gifts to men" (Eph. 4:8, quoting Ps. 68:18). It is from this source that any man has what he does; but whoever denies that he has it from this source either does not truly have it, or else "even what he has will be taken away" (Matt. 25:29).

CANON 17.

Concerning Christian courage. The courage of the Gentiles is produced by simple greed, but the courage of Christians by the love of God which "has been poured into our hearts" not by freedom of will from our own side but "through the Holy Spirit which has been given to us" (Rom. 5:5).

CANON 18.

That grace is not preceded by merit. Recompense is due to good works if they are performed; but grace, to which we have no claim, precedes them, to enable them to be done.

CANON 19.

That a man can be saved only when God shows mercy. Human nature, even though it remained in that sound state in which it was created, could be no means save itself, without the assistance of the Creator; hence since man cannot safe- guard his salvation without the grace of God, which is a gift, how will he be able to restore what he has lost without the grace of God?

CANON 20.

That a man can do no good without God. God does much that is good in a man that the man does not do; but a man does nothing good for which God is not responsible, so as to let him do it.

CANON 21.

Concerning nature and grace. As the Apostle most truly says to those who would be justified by the law and have fallen from grace, "If justification were through the law, then Christ died to no purpose" (Gal. 2:21), so it is most truly declared to those who imagine that grace, which faith in Christ advocates and lays hold of, is nature: "If justification were through nature, then Christ died to no purpose." Now there was indeed the law, but it did not justify, and there was indeed nature, but it did not justify. Not in vain did Christ therefore die, so that the law might be fulfilled by him who said, "I have come not to abolish them [the law and prophets] but to fulfil them" (Matt. 5:17), and that the nature which had been destroyed by Adam might be restored by him who said that he had come "to seek and to save the lost" (Luke 19:10).

CANON 22.

Concerning those things that belong to man. No man has anything of his own but untruth and sin. But if a man has any truth or righteousness, it from that fountain for which we must thirst in this desert, so that we may be refreshed from it as by drops of water and not faint on the way.

CANON 23.

Concerning the will of God and of man. Men do their own will and not the will of God when they do what displeases him; but when they follow their own will and comply with the will of God, however willingly they do so, yet it is his will by which what they will is both prepared and instructed.

CANON 24.

Concerning the branches of the vine. The branches on the vine do not give life to the vine, but receive life from it; thus the vine is related to its branches in such a way that it supplies them with what they need to live, and does not take this from them. Thus it is to the advantage of the disciples, not Christ, both to have Christ abiding in them and to abide in Christ. For if the vine is cut down another can shoot up from the live root; but one who is cut off from the vine cannot live without the root (John 15:5ff).

CANON 25.

Concerning the love with which we love God. It is wholly a gift of God to love God. He who loves, even though he is not loved, allowed himself to be loved. We are loved, even when we displease him, so that we might have means to please him. For the Spirit, whom we love with the Father and the Son, has poured into our hearts the love of the Father and the Son (Rom. 5:5).

CONCLUSION.

And thus according to the passages of holy scripture quoted above or the interpretations of the ancient Fathers we must, under the blessing of God, preach and believe as follows. The sin of the first man has so impaired and weakened free will that no one thereafter can either love God as he ought or believe in God or do good for God's sake, unless the grace of divine mercy has preceded him. We therefore believe that the glorious faith which was given to Abel the righteous, and Noah, and Abraham, and Isaac, and Jacob, and to all the saints of old, and which the Apostle Paul [sic] commends in extolling them (Heb. 11), was not given through natural goodness as it was before to Adam, but was bestowed by the grace of God. And we know and also believe that even after the coming of our Lord this grace is not to be found in the free will of all who desire to be baptized, but is bestowed by the kindness of Christ, as has already been frequently stated and as the Apostle Paul declares, "For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake" (Phil. 1:29). And again, "He who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). And again, "For by grace you have been saved through faith; and it is not your own doing, it is the gift of God" (Eph. 2:8). And as the Apostle says of himself, "I have obtained mercy to be faithful" (1 Cor. 7:25, cf. 1 Tim. 1:13). He did not say, "because I was faithful," but "to be faithful." And again, "What have you that you did not receive?" (1 Cor. 4:7). And again, "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17). And again, "No one can receive anything except what is given him from heaven" (John 3:27). There are innumerable passages of holy scripture which can be quoted to prove the case for grace, but they have been omitted for the sake of brevity, because further examples will not really be of use where few are deemed sufficient. According to the catholic faith we also believe that after grace has been received through baptism, all baptized persons have the ability and responsibility, if they desire to labor faithfully, to perform with the aid and cooperation of Christ what is of essential importance in regard to the salvation of their soul. We not only do not believe that any are foreordained to evil by the power of God, but even state with utter abhorrence that if there are those who want to believe so evil a thing, they are anathema. We also believe and confess to our benefit that in every good work it is not we who take the initiative and are then assisted through the mercy of God, but God himself first inspires in us both faith in him and love for him without any previous good works of our own that deserve reward, so that we may both faithfully seek the sacrament of baptism, and after baptism be able by his help to do what is pleasing to him. We must therefore most evidently believe that the praiseworthy faith of the thief whom the Lord called to his home in paradise, and of Cornelius the centurion, to whom the angel of the Lord was sent, and of Zacchaeus, who was worthy to receive the Lord himself, was not a natural endowment but a gift of God's kindness.

De Regnis Duobus: Cult, Culture, and the Christian's Dual Citizenship: Preliminary Hearing Before the Standing Judicial Commission of the PCA

De Regnis Duobus: Cult, Culture, and the Christian's Dual Citizenship: Preliminary Hearing Before the Standing Judicial Commission of the PCA

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An important meeting before the Standing Judicial Committee (SJC) of the PCA. To be held tomorrow.

Rev. Spellman and two others have filed a complaint against their presbytery to an higher level, the SJC. Subject: the Pacific Northwest Presbytery has failed to take substantive action re: a Federal Visionist pastor, Rev. Peter K. Leithart.

The General Assembly of the PCA last week condemned FV as out of accord with the Westminster Standards.

We'll be following this important case.

onetimothyfour: Repenting of the Reformation – a sermon by Stanley Hauerwas

onetimothyfour: Repenting of the Reformation – a sermon by Stanley Hauerwas

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Exactly what you'd expect from a Romanist inside the Anglican Church.

Calvin on Psalm Singing in Worship « Heidelblog

Calvin on Psalm Singing in Worship « Heidelblog

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Sola Scriptura: Hillary of Poitiers

Posted by Martin Downes at http://against-heresies.blogspot.com/2009/11/thus-every-whisper-of-blasphemy-is.html

"Thus every whisper of blasphemy is silenced": Hilary of Poitiers

Here are some great words from Hilary of Poitiers (d. 367) found in Book One of his work On the Trinity:

For he is the best student who does not read his thoughts into the book, but lets it reveal its own; who draws from it its sense, and does not import his own into it, nor force upon its words a meaning which he had determined was the right one before he opened its pages.

Since then we are to discourse of the things of God, let us assume that God has full knowledge of Himself, and bow with humble reverence to His words. For He Whom we can only know through His own utterances is the fitting witness concerning Himself.At the close of Book One, Hilary offers the following prayer:

"I know, O Lord God Almighty, that I owe Thee, as the chief duty of my life, the devotion of all my words and thoughts to Thyself. The gift of speech which Thou hast bestowed can bring me no higher reward than the opportunity of service in preaching Thee and displaying Thee as Thou art, as Father and Father of God the Only-begotten, to the world in its blindness and the heretic in his rebellion.

"But this is the mere expression of my own desire; I must pray also for the gift of Thy help and compassion, that the breath of Thy Spirit may fill the sails of faith and confession which I have spread, and a favouring wind be sent to forward me on my voyage of instruction.

"We can trust the promise of Him Who said, Ask, and it shall be given you, seek, and ye shall find, knock, and it shall be opened unto you and we in our want shall pray for the things we need.

"We shall bring an untiring energy to the study of Thy Prophets and Apostles, and we shall knock for entrance at every gate of hidden knowledge, but it is Thine to answer the prayer, to grant the thing we seek, to open the door on which we beat.

"Our minds are born with dull and clouded vision, our feeble intellect is penned within the barriers of an impassable ignorance concerning things Divine; but the study of Thy revelation elevates our soul to the comprehension of sacred truth, and submission to the faith is the path to a certainty beyond the reach of unassisted reason.

"And therefore we look to Thy support for the first trembling steps of this undertaking, to Thy aid that it may gain strength and prosper. We look to Thee to give us the fellowship of that Spirit Who guided the Prophets and the Apostles, that we may take their words in the sense in which they spoke and assign its right shade of meaning to every utterance.

"For we shall speak of things which they preached in a mystery; of Thee, O God Eternal, Father of the Eternal and Only-begotten God, Who alone art without birth, and of the One Lord Jesus Christ, born of Thee from everlasting. We may not sever Him from Thee, or make Him one of a plurality of Gods, on any plea of difference of nature.

We may not say that He is not begotten of Thee, because Thou art One. We must not fail to confess Him as true God, seeing that He is born of Thee, true God, His Father. Grant us, therefore, precision of language, soundness of argument, grace of style, loyalty to truth.

Enable us to utter the things that we believe, that so we may confess, as Prophets and Apostles have taught us, Thee, One God our Father, and One Lord Jesus Christ, and put to silence the gainsaying of heretics, proclaiming Thee as God, yet not solitary, and Him as God, in no unreal sense.

Irish Reformed Churchman: ABP James Ussher (1580-1656)

Part two beginneth.

The Whole Works of the Most Rev. James Ussher, D.D., Lord Archbishop of Armagh, Primate of All Ireland (London: Whittaker and Co., 1847).

Calvinistic divines with a Prayer Book really existed, once upon a time. He knew the idiot of Canterbury, William Laud.

http://books.google.com/books?id=GoZLAAAAMAAJ&pg=PA1&dq=james+ussher+volume+1&as_brr=1&ei=y3H_Su2dLZPKywT19OjVAg#v=onepage&q=&f=false

Observations:

1. James VI of Scotland doubted he would succeed Elizabeth to the throne.

2. James IV sends two emissaries in 1585 to Dublin, James Fullerton and James Hamilton, to maintain correspondence with the Protestant nobility. They opened a school. Hence, Calvinistic theology in Ireland. Fullerton had been a. student of Andrew Melville of Glasgow. Both Fullerton and Hamilton may have been class fellows of Melville’s at St. Andrews in 1558. All three names appear on the list of admission. Age issues are discussed in this introduction as well as the interactions of these Scots Reformers.

3. To this school, James Ussher was sent at the age of eight. 1588, the same year as the Spanish assault against England. Ussher continued at the school for five years. Ussher is a third generation Calvinistic or Reformed Anglican.

4. January 1593-94, Trinity College, University of Dublin was erected. Ussher’s family was instrumental in the establishment of the College. His Grandfather, Stanihurst, made the motion for such in Parliament. His uncle, Henry Ussher, Archdeacon of Dublin, later Archbishop of Armagh, went to England twice to negotiate the matter. In 1591, Henry returned with letters of approval by Exegete the First.

5. Page, 18, footnote 5, is instructive re: the course of training in logic, rhetoric, grammar, math and classical literature. Also, instruction in Greek, Latin, Hebrew and Syriac. Also, the use of the finest systematic theology written and used as the basis of lectures—Calvin’s Institutes of the Christian Religion. The importance of this latter point cannot be underestimated---it reflects the state of things in England also.

6. Ussher will be the man who marshals the Irish Articles of 1615 into force for the Church of Ireland. These Articles are taken over, by and large, into the English expansion of needed revision of the XXXIX Articles. The Calviniphobes of modern Anglicanism and hyper-allergic AC/TRACTO’s need a re-introduction to the grand Master, the French sovereign in skill and attainment…over the English Reformers.

7. Ussher’s name remains to this day as the “very first enrollee” in Trinity College.

8. In addition to language studies, he became an avid reader in theology.

9. Ussher vowed to read “everything” in the Church Fathers. Age 20. Completed when age 38. Ergo, started in 1600 and completed in 1618.

10. He obtained the BA in 1597.

11. 1600, MA. Ussher was appointed as the “Catechetist to the College” and first Proctor of the College.

Correlations:

1. Travers in London. Timeline and arrival in Ireland. Relations with Whitgift. Laud's name will appear in later correspondence with Ussher.

2. Comparison to other baccalaureate programs, e.g. Cambridge, Oxford.

3. Comparison to non-classical backgrounds of current seminary students.

4. The Institutes. Impact on Irish clergy besides Ussher. The Irish Articles will be ratified by a Convocation of Irish Calvinists with the Prayer Book.

Interpretation:

The Reformation was led by upon well-trained men and, yet, Ussher’s works are largely ignored by Anglican leaders. If you listen to modern Anglicans, you'd think the Reformation was over. In fact, we heard tell of one influential "evangelical Calvinist" in the ACNA--this week--who said that; what's he been smokin'? That proposition by this "influential evanglical Calvinist" could be destroyed in a nano-second if pushed. Dumb statement by a dumb churchman, more political than theological. (Sola stupida.) People still vote for idiots as Bishops. So glad to be retired, owned by no one, serving as a simple lay person (though still ordained), and not influenced by sola getta accepta by'a da'a crowd. Tremendous freedom to call it like we see it. And laugh too.

Application:

1. “Maintain course and bearing.” No one else is talking about Calvinistic Anglicans.

2. Support Calvinists, even though most have no Prayer Book piety. Beata pazienzia.

7-Why I Use the Book of Common Prayer

7- The text is immediately below. Below that are my own observations, correlation, interpretation, and applications. Why I use the 1662 Book of Common Prayer for daily and evening Prayers?

Real men kneel in heart, mind and body in prayer. These low views of God and this sitting-stuff has to go!! Sitting on the bottoms must go!! My Marines soon learned and soon were doing as these men on the right did and do--often!!

----------------
Kneeling:

Priest. O God, make speed to save us. Answer. O Lord, make haste to help us.

Here all standing up, the Priest shall say,

Glory be to the Father, and to the Son, and to the Holy Ghost; Answer. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Priest. Praise ye the Lord. Answer. The Lord's Name be praised.

-------------------

Observations:

1. Scriptural verses on sin, Exhortation to Confession of Sin, Confession of Sin, Declaration of Absolution, and the Lord’s Prayer precedes these versicles and Doxology. Following these versicles and Doxology comes the saying or singing of Psalm 95 (the Prayer Book is full of Psalms…more than enough to make the head spin for a Psalm-singing Covenanter). See our earlier posts on “Why I Use the Book of Common Prayer 1-6.”

2. Here is the spirit of importunity. “Priest. O God, make speed to save us. Answer. O Lord, make haste to help us.”

We’ve already addressed the “priest” question. An appropriate rubric needs to be added, to wit, that this is a vocational and lawfully called priest serving among fellow priests, the laity.

3. The entire Psalter breathes this spirit of importunity. This is why the recovery of singing the Psalms is an important corollary to Prayer Book piety. If Prayer Book piety is anything, it is supplicatory and reflects utter reliance upon God for support. It is Augustinian throughout, not synergistic Greek Orthodoxy.

4. Psalm 31.2 is representative of the versicles: “Bow down your ear to me, deliver me speedily; be my rock of refuge, a mighty fortress to save me.” The sense is deliver me quickly, promptly, and at the appointed time. There is "no commanding" of God as is seen in the "Pentecostal Word of Faith" movements.

5. This spirit is infrequently manifested in non-Reformed liturgies in the Protestant world. In fact, it is lessened in the Reformed liturgies. We are Prayer Book Anglicans here. We are unfamiliar with Lutheran liturgies but we do expect a similar ethos; they weren’t Radical Reformers and they weren't enthusiasts. We fear that some of the Puritans were forerunners of enthusiasts. Baptists have no liturgy and no connection to historical worship.

6. The sense of the word “to save” us is widely understood including many things as well as justification, adoption, sanctification, and preservation therein. Evangelically and evangelistically, it is highly appropriate for the confession of sin and the “calling on the name of the LORD.” This evangelistic perspective needs to be pointed out. Also, it is highly appropriate for the justified saint for the prayer for strength and persevering faith.

7. The people move from kneeling—appropriate to prayer—to standing and giving praise.

8. The versicle of petition is met by the Trinitarian Doxology sometimes called the Gloria.

“Glory be to the Father, and to the Son, and to the Holy Ghost; Answer. As it was in the beginning, is now, and ever shall be, world without end. Amen.”

This phrase recurs regularly throughout the Prayer Book and is recited after every Psalter lection, like a refrain or coda to an hymn. Disciplined use of the Gloria is a given.

9. The Priest and fellow-priests, or believers, offer the sacrifice of praise and thanksgiving:

Priest. Praise ye the Lord. Answer. The Lord's Name be praised.

Interpretation:

In sequence to the praying for the opening of the lips, the petition for divine aid of enablement to worship, the praying priests seek speedy deliverance along with the expression of praise, the Trinitarian Doxology or Gloria.

Applications:

1. It becomes clearer why this scribe cannot tolerate or go near contemporary worship; it is also clear why this scribe cannot abide non-liturgical and often--quite unbiblical--worship services; advise youth to avoid professors, seminaries, elders or deacons that advance this shallowness re: Law and Gospel said to include, but not limited to Rick Warren, general evangelicals and others ; advise them to get into Confessional Churches that are liturgically mature; however, we cannot recommend the American Anglican breed (ACNA); their Prayer Book is as defective as the educations and "confessions" (sola mish masha) of their leaders (sola confusa). Seek a Confessional Reformed congregation where the theology is solid, while tolerating the non-liturgy. Use the Prayer Book privately until any Reformed Anglican works develop.

2. Use the Prayer Book daily until death. As the evangelical Anglican, Charles Simeon, stated (in essence), “I never was or felt closer to heaven than when praying and reading the prayer book.

3. Advocate for the recovery of Psalm-singing rather than hymns in connection with the BCP.

4. No revisions except the standing objection: one rubric to identify the laity as “fellow priests and kings” with the lawfully called and ordained priest. Without the rubric, the mischief continues. Or, adopt the 1552 BCP by Cranmer or the 1873 BCP of the REC that wisely replaced "priest" with "minister." We've identified this objection previously.

Blog 224: 4.17.21 - 4.17.24 - Blogging the Institutes

Blog 224: 4.17.21 - 4.17.24 - Blogging the Institutes

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An excellent post on the "is" of hoc est corpus meum from the Master.

Poll Update: 18 November 2009

Duncan thinks the ACNA should be Calvinistic?

3 “yes.” 8 “no.” About 37% to 73%. It is difficult with short questions to provide adequate definitions. We think as Dordtian Calvinists, as most Calvinists in the Reformed world do. The Amyraldian view of Calvinism, e.g. Sydney, is not Calvinism Confessionally defined. We think that Bob of Pittsburg believes in sola ad mixta and that Calvinism and Greek Orthodoxy are compatible. The Greeks disagree; their Confessional documents call Calvinism "abominable, impious and blasphemous." Or, Bob's view that Calvinism and Anglo-Catholicism are compatible. Or, again, that everybody should play go alonga and sola confusa. Calvinism, from what we’ve seen, is a sola non issua. The ACNA is a "half-baked" cake. The "half-baked" is a justifiable sobriquiet.

Duncan became a Calvinist during seminary days at General Seminary, NY?

1 “yes.” 7 “no.” 13% to 87%. We don’t have Bob’s transcript, but we’ll say this. Bob may have escaped the rampant liberalism of biblical vandalism while at General. The place is notoriously liberal. What solid Churchman would spent three cents or three years there? This itself testifies to the uter weakness of his pre-seminary days---then three years in a biblical ghetto of liberal Episcopalianism. We still have no doctrinal statements or developments from Bob or his associates re: liberal views of Scripture. His view of women’s ordination is a symptom of his deeper difficulties, e.g. sola cultura et sola moderna. Bob didn’t go to a good seminary. Who really knows what Bob believes, let alone Calvinism. We feel fairly confident that Bob did NOT-repeat, did NOT--become a Calvinist at General. The "yes" voter is "out to lunch" on the question.

One does not go to General Seminary to become a Reformed or Calvinist Anglican.

Duncan believes predestination and that only the elect are the intended recipients of redemption?

2 “yes.” 4 “no.” 3 “who knows?” 22% said “yes.” Not a trick question, but we assumed “unconditional election,” something abhorrent to Anglo-Catholics and their Orthodox friends. About 65% said “no” or “who knows.” A large problem has emerged. Sola nighta and sola confusa. Given our own darkness about Bob's theology, any answer could apply. The "who knows?" voters are probably the most correct.

Duncan hopes Calvinists will not be too loud about it?

6 “yes.” 4 “no.” 60% to 40%. Either way, Bob doesn’t have to worry. The Calvinists believe in ad mixta, ad confusa, sola cultura, doctrinal go alonga and sola enthusiastica. He can look straight at the sola capitula of every bishop in the Reformed Episcopal Church, as well as AMiA Churchmen. Whatever Rev. (bp.) Roger's leanings once were, we hear no "principled statements" from him on Reformed Theology. Having known the REC bishops, no possible trust can exist for those who know them---NONE. Sola needa accepta by'a others. Will sell theology for it too.

The 40% voters are sensitive on the question. English Reformers were Calvinist. The 40%-ers hope Calvinism does NOT become an issue. No need to worry. Principled, biblical, theological and historical exegesis will not govern the discussions.

Romans 3.9: Why I am not Roman, Orthodox, or Evangelical Arminian

Romans 3.9

9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin,

9 τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι
Observations:

Observations:

1. Verse 9. “To return to the discussion,” following Romans 3.1-8 and the casuistic questions about God’s faithfulness, truthfulness, and justice. What should be said? Are Jews superior? Or are Gentiles? There’s nothing to choose here since both were equally indicted, the Gentiles (Romans 1.18-32) and the Jews (Romans 2.17-29). Both ethnic and all linguistic groups are under sin.

2. Whether Jew or Gentile regarding privileges, one over the other in either direction, such is answered by a “sweeping denial. (Murray, 102). Paul answers: “No, not at all.” The sense of the answer is: “not by any means,” “in no respect,” or “altogether not.”

3. Irrespective of birth or privilege, e.g. the Hebrew exposure and possession of the “oracles of God” (Romans 3.1), all--without exception or exemption, are “under sin.” παντας υφ αμαρτιαν ειναι

4. Romans 3.9-20, if we may, is the closing argument of the universal indictment of Romans 1.18-2.24. The gavel has dropped. "All are under sin."

5. The series of statements drawn from the Old Testament are decisive for Paul. There are no rabbis, apocryphal literature or self-statements. The Scripture triumphantly concludes the case.

6. This section deals with sin, loss of communion with God, the fugitive impulse in the fallen human, the alienation of affections, the twistedness of fallen reason in theological matters, inherent opposition to God and His kingdom, and the specifics of sin’s venomous anti-God character, its internal and external nature.

7. This will raise the question of the origin of sin: confer Romans 5.12ff., inter alia. To be discussed later.

8. Murray powerfully summarizes it this way: “To be `under sin’ is to be under the dominion of sin, and the pervasiveness of the resulting perversity is demonstrated in the manifold ways in which it is manifested. The apostle has selected a series of indictments drawn from the Old Testament and covering the wide range of human character and activity to show that, from whatever aspect men may be viewed, the verdict of Scripture is one of universal and total depravity. The quotation of verses 10-18 is not deprived from any one place in the Old Testament. The apostle places together various passages which when thus combined provide a unified summary of the witness of the Old Testament to the pervasive sinfulness of mankind.”

Correlations (larger considerations and relationships):

1. The classic religions contained a general view that the gods are offended and must be propitiated some way. Humans are hard-wired for his.

2. Contemporaries still think—often—that entrance into Christ’s kingdom is works-based, self-propitiation perhaps with layers of Christian theology. “God judges the heart.” Contemporary evangelicalism has no sensitivities about Law and Gospel.

3. Psalm 143.2; Prov.20.9; Ecc.7.20; Gal.3.22; James 3.2; 1 John 1.8,10 are a few among many texts on the universality of the fall and its effects.

4. Sin is not the result of imitating bad examples: Psalm 51.5; Job.14.4; Jn.3.6.

5. Federal theology re: imputed guilt and inherited corruption.

6. Irenaeus, Tertullian, Origen, Origen, Chrysostom, Augustine, Pelagius, Hugo St.
Victor, Peter the Lombard, Anselm, Bonaventura, Aquinas, Luther, Calvin, Socinus, Arminius, Reformation Confessions and liturgies, Barth and Brunner.

7. Arminians and man’s inherited inability and hence, guiltlessness. "God can't judge someone for something he or she is unable to perform," the operational assumption in Arminianism and Orthodoxy. Arminians and a “gracious ability” based on common grace, enabling them to turn to God.

8. Jonathan Edwards on the “natural ability” versus the “moral inability.” Freedom of the Will, 1741. How this corrupted New England Calvinism with the New Haven theology.

9. Martin Luther’s Bondage of the Will, 1525.

10. Immaculate Conception and the Romish doctrine.

11. Trent, 6th Session, Canon 1: “…although in the free will by no means extinct, though its powers were weakened and bowed down.” In other words, though the will is injured, corrupted and defiled, yet it is not wholly lost, destroyed or annihilated. (Chemnitz, 1.413)

12. Greek patriarch, Cyril Lucar, 1631. Schaff’s Creeds, 1.57ff. Cyril, later repudiated by the Orthodox, believes: “…the freedom of the will before regeneration is denied. (Ch. XIV).” Pisteuomen en tois ouk anagennhqeisai to autexousion nekron einai. Cyril's views on the effect of the fall is summarized by Schaff: “This is in direct opposition to the traditional Greek doctrine which emphasizes liberium arbitrium even more than the Roman, and was never affected by the Augustinian anthropology.”

13. Arminius is straight from the play book of Orthodoxy: “God has from eternity predestined to glory those who would, in his foreknowledge, make good use of their free will in accepting the salvation, and condemned those who would reject it. The Calvinistic doctrine of unconditional predestination is condemned as abominable, impious, and blasphemous.” Confessio Dosithei, Schaff, op.cit., I.63. We understand that anti-Reformation man, Metropolitan Jonah, with his fooled appearance at the ACNA hugfest, 23 Jun 2009, tolerated by the duplicitous, cowardly, and un-Reformed in American Anglican leadership.

14. Romanism: “Although it is proper to each individual, original sin does not have the character of a personal fault in any of Adam’s descendants. It is a deprivation of original holiness and justice, but human nature has not been totally corrupted.” Catholic Catechism, 405. (Misnamed: it should be called the Romanist Catechism since the Catholic Churches of the Reformation own the title. Another usurpation by them.) Paul will take a different view than the Papists.

Interpretation:

1. Paul presents total depravity of all humans. They “under sin” and the dominion of sin, with the resulting perversity substantiated by a series of indictments drawn from the Old Testament. These indictments cover the wide range of human character and activity to show that the verdict of Scripture is one of universal and total depravity. For St. Paul, what the "Word " says is what "God says."

Applications:

1. Continue to expose the lies of Rome, Orthodoxy, and contemporary evangelicalism (non-Reformed, Arminian).

2. Expose the weaknesses of the Reformed facilitators who are soft on the proud Wesley brothers.

3. Expose the sola duplicita, non solas, sola admixta, sola confusa, and sola stupida of the ACNA and its facilitators. The leaders know what they are doing; the poor sheep don’t know and perhaps don’t care. Caveat emptor.

Calvin's Institutes. 4.7.18: Rome's Imperial Lusts

Calvin’s Institutes, IV.7. 7.17-18: “Rome’s jurisdiction through relations with the usurpers Phocas and Pepin, and thereafter established to the injury of the church”

IV.4.7.18: The Decay of the Church until the Time of Bernard of Clairvaux”

Observations:

1. Calvin provides two quotes from Bernard of Clairveaux (1090-1153) that correctly illustrate the ambition, indiscipline and decadence of the church.

2. Bernard concerning corruptions: “Few pay attention to the mouth of the lawgiver; all, to his hands. And not without reason! For those hands do all the pope’s business. What thing is that, that those who say to you, `Well done, well done,’ are brought from the spoils of the churches? The life of the poor is sown in the streets of the rich; silver glitters in the mud; men rush to it from all sides; not the poorer man but the stronger carries it off, or perhaps he who runs more swiftly. Yet this morality—or rather, this mortality—comes not from you. Would that it might end in you! Amid these things you perform your pastoral duties, surrounded by much and costly array. If I dare say it, these are pastures of devils rather than of sheep. Of course, Peter made a a practice of this: Paul played at this! Your court is accustomed to receive goods rather than make men good. For evil men do not profit there; but good men fail there.”

3. Bernard concerning the unbridled covetousness of Rome in is lusts for power and imperious impulse at usurping jurisdictions: “I voice the murmur and common complaint of the churches. They cry out that they are mangled and dismembered. There are either none or few churches that do not lament or fear these cruel blows. You ask what blows? Abbots are pulled away from the bishops; bishops from their archbishops, etc. Strange, in deed, if this can be excused! By behaving in this way you prove that you have fullness of power, but not of righteousness. This you do because you can, but the question whether you also ought. You have been appointed to preserve for each his honor and rank, not to covet them.”[1]

4. Calvin’s summarization: “We accordingly see the character and prodigious extent of Rome’s profanation of all things sacred, and the dissolution o the whole church order in Bernard’s day. He complains that there converge upon Rome from the whole earth the ambitious, the greedy, the simoniacs, the sacrilegious, the keepers of concubines, the incestuous, and all such monsters, to obtain or retain churchly honors by apostolic authority; and the fraud, deception, and violence have prevailed.”

5. Calvin has cited two quotes from Bernard, although he notes that other quotes abound.

Correlations:

1. Hildebrandian developments before Bernard.

2. Papacy from Charlemagne to Hildedbrand.

Interpretation:

1. Calvin asserts that the Papacy grew through wicked and dirty hands; further, that Bernard correctly expounded the pride, ambition, and unrighteousness of the bishop of Rome. Godly theology and discipline were not to be had.

Application:

1. Search and destroy the "romanticism" with "Romishness," "anti-Confessionalism," and "Anti-Reformationism" amongst the AC/TRACTO's.

2. Expose the prinicples of sola stupida and sola getta alonga.

[1] Bernard, De consideratione I.iv.5; x.13; IV.ii .4,5; III.ii.6-12; III.iv.14.

Calvin's Institutes. 4.7.17: Romanism a Political Construct

Calvin’s Institutes, IV.7. 7.17-18: “Rome’s jurisdiction through relations with the usurpers Phocas and Pepin, and thereafter established to the injury of the church”

IV.4.7.17: The eventual establishment of the papal supremacy

Observations:

1. Calvin mentions Phocas granted to Boniface 111 what Gregory 1 had never sought, to wit, that Rome should be the head of all the churches. What Gregory denied, Boniface 111 affirmed.

2. Gaul reverenced Rome but “only insofar as it pleased.”

3. After Pepin took the kingdom, Rome was “reduced to subjection.”

4. Zacharias, bp. of Rome, helped Pepin (714-768). Zacharias was hard-pressed by the Lombards.

5. Pepin was the King of the Franks (751-768) and the father of Charlemagne. The reward was Rome’s “jurisdiction over the churches of Gaul.”

6. Here’s Calvin’s summary of the Zacharias-Pepin deal: “As robbers are accustomed to divide up the common spoil, so these good gentlemen arranged between themselves that Pepin should be allowed the earthly and civil lordship after the true king had been deprived, while Zacharias should become the head of all the bishops and hold spiritual power.”

7. The pope’s authority thereafter was weak. However, this authority was strengthened with Charlemagne “for almost the same reason: he also was behold to the Roman pontiff because he came to the imperial rank by the Pope’s efforts.”

8. Calvin refers to extant notes in the Court of Paris for substantiation of this new era of Papal temporal power, something distinct from the period of Gregory 1.

Interpretation:

Petrine Supremacy is a political, not theological construct.

Catechism

Catechism

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Creideamh A-mhàin: The 12 Solas of the Modern ACNA

Creideamh A-mhàin: The 12 Solas of the Modern ACNA

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Helm's Deep: 'JI'

Helm's Deep: 'JI'

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Twelve Solas of the Modern ACNA

"The Twelve Solas of the (modern ACNA) Church:

1. Sola Cultura – Culture defines biblical message and preaching. Make anti-homosexuality the basis of collaboration.

2. Sola Successa – Numerical success determines truth. We need affirmation from other Anglicans in the "numbers game." Otherwise, we have no validity.

4. Sola Entertaina – Louder is better (AMiA). Doctrine must go. No catechisms or confessions from pre-1979.

5. Sola Mio – Meet my needs.

6. Sola Emotionala– Emote, dudes and dudettes. "Romanticize" and "feel" those Goth Medievalisms for the TRACTO-fullas. Ensure that you replace doctrinal preaching with a few dozen liturgical pieties to be found no where in the historical Books of Common Prayer. "Emote" for the charismatic stream.

7. Sola Stupida –Thinking not allowed. No theologians, commentaries, confessions, liturgies, doctrinal hymns, or historical references. Pray, pay and obey (the Priest).

8. Sola Romana et Tractana - No Protestant, Reformed, Calvinistic, Confessional Anglicans. Grab the Canons and Constitution to guarantee and solidify your grip. Reformation theology is "heretical."

9. Sola Bootstrappa - Positively no Calvinism as the doctrinal core.

10. Sola Bambina - Only children for leadership. Only boys with no backbone or "principled convictions."

11. Sola Duplicita - Say one thing and behave in another way. Hold to the Thirty-nine Articles, contextually interpreted, and deny the Articles ala Newman. Make sure to cover this up or get rid of this somehow. Say you're all "one in Christ." Smiling and nice talking is required. A doctorate in palaver preferred. "Double-mindedness" is a virtue, so stress that.

12. Non solas - absolutely no five solas of the Reformation

1- John Whitgift (1530-1604): Third Archbishop of Canterbury under Elizabeth 1

Part one beginneth.

John Strype, The Life and Acts of John Whitgift, D.D., The Third and Last Lord Archbishop of Canterbury in the Reign of Queen Elizabeth in Four Books, Vol 1. (Oxford: Clarendon Press, 1822).[1]

Volume 1 is free and downloadable at:

http://books.google.com/books?id=fti4aQKAbRsC&pg=PA161&dq=strype+whitgift+volume+1&ei=UU3_SrXeJp-CygTDxtD8Dg#v=onepage&q=&f=false

Volume 2

http://books.google.com/books?id=4tMUAAAAQAAJ&pg=PA602&dq=strype+whitgift&as_brr=1&ei=PEr_SuOMIaqGyQSVrMWoDw#v=onepage&q=strype%20whitgift&f=false

Observations:

1. 1530-1604, John Whitgift, the third Archbishop of Canterbury in Elizabeth 1’s reign.

2. John Strype writes a dedicatory introduction to the Archbishop of Canterbury, upon the completion of “good governors of this reformed Church of England.” We summarize those in 3-5 below.

3. Strype observes that the current ABC endeavours to walk in the good footsteps of John Whitgift.

4. Strype says Whitgift was a “man above the world, contemning all the faint and fading glories,” was “possessed with a firm and comfortable affiance and trust in God,” and was a man of “invincible patience.” With respect to the latter, he suffered “taunts, reproaches, calumnies, clamours, lies and insufferable abuses” in “Parliaments, in city, in country.” He'll suffer from Papists and Radical.

5. He laboured to “keep the Church of England, as it was legally established in the first reformation of it.” (16)
After the dedicatory piece, Strype writes a preface to the reader.

6. He wishes to conserve the history “of our reformed Church under Queen Elizabeth.” He observes that there have been many efforts to overthrow the “evangelical and apostolic discipline,” settled upon the “very wise and good men, our first Reformers.”

7. Strype will give us Whitgift’s life and governance of the church.

8. He promises to enlarge on the story at various points with the following names.

a. Archbishops and Bishops: Parker, Grindal, Sandys, Cox, Scory, Aelmer, Cooper, Overton, Hutton, Matthew, Pierse, Bilson, Fletcher, Still, Bickley, Heton, Bancroft.

b. Deans, divine, and university men: Noel (Nowell?), Perne, Goodman, Fox, Lever, Saravia, Sutcliff, Whitaker, Broughton, Reynolds, Baro, Hooker, Andrews, Abbot, Goad, Overal, Nevyl, charior.

c. New Reformers and Separatists: Sampson, Nicolls, Cartwright, Travers, Chark, Giffard, Browne, Randall, Fenn, Snape, Pagitt, Penry, Udall, Barrow, Greenword, Darell.

d. Papists: Ballard, Moor, and Priests in wisbich-castle.

9. Strype’s sources: authentic records, papers of state, original letters, registries of Archbishops and Bishops of Canterbury, and records from the University, Cotton Library, Heralds’ Office, Mr. Petyt’s library, the Harleyan library, and the library of the Bishop of Ely. He says he consulted other treasuries of “manuscripts of the greatest fame.” He promises to quote extensively.

10. From such, one will see what “the true principles of the Church of England be; what grounds it stands upon; what arguments it hath used to defend itself. The benefit whereof may be, to prevent any after-derivations from it, by any novel doctrines or modern practices, endeavoured to be superinduced on it. We may see what violent and dangerous assaults it hath met with from two sorts of ill-willers especially.”

Correlations:

1. Strype’s other monumental volumes.

2. Correlations to the writings as available in 9a.-9d. above.

Interpretation:

Strype promises to give a documentary and source-based account of John Whitgift, the third Archbishop of Canterbury during Elizabeth 1’s reign.

[1] Volume Two of Whitgift’s works is free and downloadable at: http://books.google.com/books?id=ztEQAAAAIAAJ&printsec=frontcover&dq=strype+whitgift&as_brr=1&ei=PEr_SuOMIaqGyQSVrMWoDw#v=onepage&q=&f=false

Cyberbrethren » Singing the Gospel: Lutheran Hymns and the Success of the Reformation

Cyberbrethren » Singing the Gospel: Lutheran Hymns and the Success of the Reformation

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Mark Horne » Blog Archive » Huguenots v. Puritans

Mark Horne » Blog Archive » Huguenots v. Puritans

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Daniel: A Rude, Written, Liturgical Confession. Too Confining

Daniel 9 (English Standard Version)

Daniel’s Prayer for His People

1 In the first year of Darius the son of Ahasuerus, by descent a Mede, who was made king over the realm of the) Chaldeans— 2 in the first year of his reign, I, Daniel, perceived in the books the number of years that, according to the word of the LORD to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years.

3Then I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes. 4 I prayed to the LORD my God and made confession, saying,

"O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, 5 we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land. 7 To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you. 8 To us, O LORD, belongs open shame, to our kings, to our princes, and to our fathers, because we have sinned against you. 9 To the Lord our God belong mercy and forgiveness, for we have rebelled against him 10 and have not obeyed the voice of the LORD our God by walking in his laws, which he set before us by his servants the prophets. 11 All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him. 12 He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem. 13 As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the LORD our God, turning from our iniquities and gaining insight by your truth. 14 Therefore the LORD has kept ready the calamity and has brought it upon us, for the LORD our God is righteous in all the works that he has done, and we have not obeyed his voice. 15 And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand, and have made a name for yourself, as at this day, we have sinned, we have done wickedly.

16 "O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us. 17 Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate. 18 O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. 19 O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name."

Gabriel Brings an Answer

20 While I was speaking and praying, confessing my sin and the sin of my people Israel, and presenting my plea before the LORD my God for the holy hill of my God, 21 while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the first, came to me in swift flight at the time of the evening sacrifice. 22 He made me understand, speaking with me and saying, "O Daniel, I have now come out to give you insight and understanding. 23 At the beginning of your pleas for mercy a word went out, and I have come to tell it to you, for you are greatly loved. Therefore consider the word and understand the vision.

The Seventy Weeks

24 "Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. 25 Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. 26And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. 27 And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator."

Romans 3.9-20: Sanday and Headlam

Observations from Sanday and Headlam, ICC. The death knell to Arminianism and any variants thereof.

Romans 3:9-20 (English Standard Version)

No One Is Righteous

9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin,
10 as it is written: None is righteous, no, not one;
11 no one understands; no one seeks for God.
12 All have turned aside; together they have become worthless; no one does good, not even one."
13 "Their throat is an open grave; they use their tongues to deceive. The venom of asps is under their lips."
14 "Their mouth is full of curses and bitterness."
15 "Their feet are swift to shed blood;
16 in their paths are ruin and misery,
17 and the way of peace they have not known."
18 There is no fear of God before their eyes."
19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.
20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.

9 τι ουν προεχομεθα ου παντως προητιασαμεθα γαρ ιουδαιους τε και ελληνας παντας υφ αμαρτιαν ειναι
10 καθως γεγραπται οτι ουκ εστιν δικαιος ουδε εις
11 ουκ εστιν συνιων ουκ εστιν εκζητων τον θεον
12 παντες εξεκλιναν αμα ηχρεωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος
13 ταφος ανεωγμενος ο λαρυγξ αυτων ταις γλωσσαις αυτων εδολιουσαν ιος ασπιδων υπο τα χειλη αυτων
14 ων το στομα αρας και πικριας γεμει
15 οξεις οι ποδες αυτων εκχεαι αιμα
16 συντριμμα και ταλαιπωρια εν ταις οδοις αυτων
17 και οδον ειρηνης ουκ εγνωσαν
18 ουκ εστιν φοβος θεου απεναντι των οφθαλμων αυτων
19 οιδαμεν δε οτι οσα ο νομος λεγει τοις εν τω νομω λαλει ινα παν στομα φραγη και υποδικος γενηται πας ο κοσμος τω θεω
20 διοτι εξ εργων νομου ου δικαιωθησεται πασα σαρξ ενωπιον αυτου δια γαρ νομου επιγνωσις αμαρτιας

Observations:

1. Sanday and Headlam give a verse by verse summary before proceeding to a verse by verse analysis. We summarize that here.

2. Verse 9. “To return to the discussion,” following Romans 3.1-8 and the casuistic questions about God’s faithfulness, truthfulness, and justice. What should be said? Are Jews superior? Or are Gentiles? There’s nothing to choose here since both were equally indicted, the Gentiles (Romans 1.18-32) and the Jews (Romans 2.17-29). Both ethnic and all linguistic groups are under sin.

3. Verse 10. From Psalm 14. The Psalmist can’t find a single righteous man.

4. Verse 11. There is none that shows with “moral or religious intelligence” and none “to show any desire to God.”

5. Verse 12. They have all turned aside. They are like “milk turned sour and bad.” There is not one single right-doer among them.

6. Verse 13. Psalm 5.9 is quoted and affords details: a mouth like a grave spewing for the death-smells. The mouth “vents forth lying and depraved speech.” The tongue goes to the grave and is from the grave. We add that the Psalms repeatedly talks about lying lips, smooth speech and flattery as a cover for deceit, and worse. The venom of snakes lies under the smooth speech.

7. Verse 14. The throat, tongue, and lips are full “of nothing but cursing and venom.”

8. Verse 15. Eager to commit murder and bloodshed.

9. Verse 16. On target for “ruin and misery.”

10. Verse 17. Aliens to peace.

11. Verse 18. Summary standard? The fear of God does not supply any standard.

12. Verse 19. Thus all have sinned. Not even the Jew can claim this. The Law of Moses “stops” the Jewish mouth from “all excuse and that all mankind might be held accountable.”

13. Verse 20. This is the conclusion of the whole argument. By the works of the law, not mortal can “be declared righteous in God’s sight. Paul says: “20For by works of the law no human being will be justified in his sight.” The only effect of the Law was to open men’s eyes to their sinfulness, not to enable them to do better.

Correlations:

1. Arminianism, Wesleyanism, contemporary evangelicalism.

2. Romanism.

3. Para-church groups like Campus Crusade, Intervarsity, etc.

4. Western theology, Synod of Orange, Augustine, Anselm, Bradwardine.

5. Liberal theology. J. Gresham Machen.

Interpretation:

The inescapable consequences and details of the Fall are brought to an excellent summary.

Applications:

1. Disseminate.

2. Support Pauline-based Gospel. Encourage those in Pelagian and semi-Pelagian churches, fellowships, etc., to get as far away as possible from them---said to include, but not limited to many so-called evangelical bodies.

3. Examine harmartiology in the Book of Common Prayer and Reformation Confessions.

Calvin's Institutes. 4.7.16. "He Lies Like a Pope"

Calvin’s Institutes, IV.4.7.11-16. “Attitude of fifth- and sixth-century popes: Rome vs. Constantinople.”

IV.7.16: “Pride of John the Faster and modesty of Gregory”

There's an old saying, "He curses like a `Sailor.'" We introduce a new and true saying, "He lies like a `Pope.'"


Observations:

1. The controversy arises between John the Faster and the bishop of Rome, Gregory the Great.

2. John the Faster (d.595) was the 33rd Patriarch of Constantinople (582-595). He assumed the title “Ecumencial Patriarch and is celebrated as a saint on 2 September, annually.

3. Calvin says of John the Faster: “…bursts forth with the claim that he was the universal patriarch.”

4. Gregory stedfastly opposed this. From Calvin: “The pride as well as the madness of John was truly intolerable: he wanted the boundaries of his bishopric to be the same as the boundaries of the Empire.” Gregory does not claim what he is denying to John, but rather “abominates as wicked, impious, and execrable that title, by whomever it is assumed.”

5. An Alexandrian bishop, Eulogius, attempts to fix the title on Gregory of Rome. "Universal Pope."

6. Here’s Gregory’s rebuttal and correction of the Alexandrian bishop: “See here by calling me `universal pope’ in the preface to the letter you have sent me, you have taken care to inscribe a word of proud address that I have forbidden. I beg your holiness not to do this henceforth, because when more is given to another than reason requires, it is withdrawn from you. I consider it no honor to see the honor of my brethren diminished. For my honor is the honor of the church universal, and the life and vigor of my brethren. But if your holiness call me `universal pope,’ that is to deny to yourself what you attribute wholly to me.”[1] The short of it: don't use the derogatory term again in any correspondence.

Correlations:

1. Hildebrandian Papacy. Hildebrand, called “Hell Fire” in Germany.

2. The Great Schism of 1054, which divided Eastern and Western Christianity, the result of long-standing political, doctrinal, ecclesiastical, geographical and linguistic contests.

3. The Fourth Lateran Council, 1215, wherein Petrine supremacy over the world was re-asserted.

4. Unam Sanctum, 1301-2. Boniface VIII.

5. The rise and history of pompous titles, e.g. "Your Holiness," "Your grace," "Your eminence," etc., and other fooled titles still in use, including the Goth medievalists in the AC/TRACTO crowd.

Interpretation:

The attitudes of fifth century bishops in the east do not cede to Rome a supremacy that she still obstinately claims other than a “place of honour.” Leo in the fifth century resented the recognition afforded to Constantinople, their growing influence, and their failure to embrace his views. So much for Petrine Supremacy. By the time of Gregory I in the late sixth century…continuingly…there is no claim to universal Petrine supremacy by the bishops of Rome. What comes later is a beaucratic growth with a beaucracy in search of biblical substantiation and historical precedent. Neither exists.

Applications:

1. Consider the silence in Confessional and wider evangelical circles.

2. Consider worldwide implications of this silence, e.g. Third World and Southern Cone countries.

3. Consider the impact on a solitary Romanist believer and the evangelistic necessity and tactics of informing such that he’s been lied to and that these continuing defenses by Rome as mere “imperialism” without support.

4. Pull—as should be done—"the integrity card" on the Romanists in denial. Rome has had centuries to get into a “rehab” and “detox” program. They are worse than alcoholics. They are—the whole bunch of them—corporate liars. “Remove from me, O LORD, proud and lying lips.” Play the integrity card, the trump card, with Romanists.



[1] Gregory, Letters, V.37, 39, 41, 44, 45. Cf. F.H. Dudden, Gregory the Great: His Place in History and Thought, II. 201-237.

Horton on Rome v. Protestest Discussions, Modern Reformation

http://www.modernreformation.org/default.php?page=articledisplay&var1=ArtRead&var2=120&var3=authorbio&var4=AutRes&var5=1

Dr. Michael Horton on Rome v. Protestant Discussions

Thoughts of Francis Turretin: Open Question for Michael Horton

Thoughts of Francis Turretin: Open Question for Michael Horton

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VirtueOnline - News - Theology, Research ... - Charles Simeon: Evangelical Mentor and Model

VirtueOnline - News - Theology, Research ... - Charles Simeon: Evangelical Mentor and Model

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VirtueOnline - News - As Eye See It - The Difference between Evangelicals and Fundamentalists - John Stott

VirtueOnline - News - As Eye See It - The Difference between Evangelicals and Fundamentalists - John Stott

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English Reformer: Thomas Cranmer (1489-1556): Standing Alone

Part two beginneth, 20.

Writings and Disputations of Thomas Cranmer, Archbishop of Canterbury, Martyr, 1556, Relative to the Sacrament of the LORD’s SUPPER. Edited for the Parker Society by the Rev. John Edmund Fox. (Cambridge: The University Press, 1844).

The frontispeice of the Parker Society series puts it:

"For the publication of the works of the fathers and early writers of the Reformed English Church."

http://books.google.com/books?id=mFgYAAAAYAAJ&pg=PA422&dq=thomas+cranmer+parker+society&as_brr=1&ei=Wbf4Sq_xGYvazQTWuaSPBg#v=onepage&q=&f=false
Observations:

1. A note is made of the much-heralded gentleness of Cranmer, if not to a fault. “…altogether void of the vice of stubbornness, and rather culpable of overmuch facility and gentleness.” Patience was a leading characteristic. The common proverb was: “Do unto my lord of Canterbury displeasure of a shrewd turn, and then you may be sure to have him your friend whiles he liveth” (20).

2. Cranmer responds to “popish priests” who use ad hominems: "This is my question may well be found well answered in your service. But I now well perceive, howsoever you have judged heretofore of my learning, sure I am that you have none at all. But this is the common practice of all you, which are ignorant and superstitious priests, to slander, backbite, and hate all such as are learned and well affected to God’s word and sincere religion.” Cranmer continues in this vein for some time...the abuses of the ad hominems serve to underscore and highlight the paucity of learning of the popish priests.

3. We have noted previously that Cranmer resisted Henry's Six Articles, enacted by the Convocation and Parliament (1539) to sooth relations with Romish France and Spain and to curb the growing Reform movement. Hugh Latimer of Worcester and Nicholas Shaxton of Salisbury resigned their sees. Cranmer had to send his wife overseas. Cranmer stood alone for three long days debating against these in the Parliament. Henry, ever favourable to Cranmer, asked him to abstain from attendance while the vote was taken.

a. First, that in the most blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty word, it being spoken by the priest, is present really, under the form of bread and wine, the natural body and blood of Our Saviour Jesu Christ, conceived of the Virgin Mary, and that after the consecration there remaineth no substance of bread and wine, nor any other substance but the substance of Christ, God and man;

b. Secondly, that communion in both kinds is not necessary ad salutem, by the law of God, to all persons; and that it is to be believed, and not doubted of, but that in the flesh, under the form of the bread, is the very blood; and with the blood, under the form of the wine, is the very flesh; as well apart, as though they were both together.

c. Thirdly, that priests after the order of priesthood received, as afore, may not marry, by the law of God.

d. Fourthly, that vows of chastity or widowhood, by man or woman made to God advisedly, ought to be observed by the law of God; and that it exempts them from other liberties of Christian people, which without that they might enjoy.

e. Fifthly, that it is meet and necessary that private masses be continued and admitted in this the King's English Church and Congregation, as whereby good Christian people, ordering themselves accordingly, do receive both godly and goodly consolations and benefits; and it is agreeable also to God's law.

f. Sixthly, that auricular confession is expedient and necessary to be retained and continued, used and frequented in the Church of God:. . . It is therefore ordained and enacted.

4. About twelve Popish bishops came to Cranmer following passage thinking Cranmer would support them. Their hope was misplaced. “…he alone stood against them all in defense of the truth.” (24)

Correlations:

1. The political and ecclesiastical realities of France, Spain, Scotland, Germany, Switzerland.

2. Cranmer’s relationship to Henry.
3. The progress of reform from 1520 till 1539 compared to 1540-49.
4. The history of the Bible, Tyndale, and Coverdale.
5. Matthew Parker is 35 in 1539. Grindal is 20 and still at Cambridge University. Calvin is 30 and connected with Geneva. Luther is 56 and the German Reformation is in full swing. Cranmer is 49 years old.

Interpretation:

Cranmer, living in Romish country and under Henry VIII, evinces patience and courage. He was a man unafraid to stand alone and stand up to Henry VIII with arguments, reason, patience and courage.

6-Why I Use the Book of Common Prayer

6-The text is immediately below. Below that are my own observations, correlation, interpretation, and applications.

Why I use the 1662 Book of Common Prayer for daily and evening Prayers?

-------------
Then likewise he shall say,

"Priest: Lord, open thou our lips.

Answer. And our mouth shall show forth thy praise."

--------------
Observations:

1. The Church or individual using the BCP has confessed his sins. He has considered and appropriated the Word of God with its plenipotent potency. He has embraced the infallible promises and assurances of forgiveness and absolution. He has exercised justifying faith in Christ alone. The LORD’s prayer followed. We considered this earlier. A google search at the blogsite will pull up earlier comments on "Why I Use the Book of Common Prayer."

2. In the "versicles" at hand, we offer our imploring prayer for the divine opening of the worship of praise, the hearing of God’s Word, our responses to God’s Word, and further prayers that follow. Again, Anglicans are a people who corporately pray. It is at Book of "Common" Prayer, that is, it is a book for the "commoners" or Churchmen, a book used throughout the national church--during the heydays when Anglicanism was the norm rather than the exception (as here in enthusiast-land).

3. Quite notably, the service is Augustinian like the Engish Reformers. Take away the divine blessing and enablement and one has a dead formality. Nothing exposes the "deadness" of worship than a worshipper "deadly" reading his prayers.

a. O Lord, open thou our lips. Answer. And our mouth shall show forth thy praise.

b. This reflects the ethos of Psalm 119 and that God and God alone empowers praise and worship.

c. One correspondent with our blogspot, a Reformed Anglican pastor, noted that some people dislike the “Anglican penitential flavour” of the Prayer Book. There may be some truth to that on first glance—that those who unfamiar and first-time users of the book might draw that conclusion. The claim is unfounded, premature, and reflects lack of exposure to the services.

d. However, having noted that above, let no Anglican take a back-seat to these enthusiasts thinking they have the “corner” on Praise & Worship. They equate their loudness, drum-driven enthusiasms and narcissistic sense of superiority with genuine piety. The Anglican earnestly prays and desires that his lips, mind and heart would be opened to praise God. How often we've heard and patiently endured their fruitless objections.

e. Let Anglicans resist this modern nonsense. Why? We are at this point beseeching God “to open our lips” and, as a consequence of justification and our redemption, then we “open our mouths and show forth thy praise.” The jaws move, the lips move, the tongue is employed, the heart is engaged, the mind is thinking and is focused. There's even "joy deep, deep down, moving joy." Undergirding this prayer is the Sovereign God who does that, helping, enabling, and encouraging our praises. Where two or three are gathered in His name, there is Christ.

f. This is exactly what is done when we move forward in the service. There are a few more versicles, but then—momentarily in seconds, we say or sing the 95th Psalm. Again, we use God’s infallible Word for praise. We highly prefer singing. This scribe uses the Covenanter Psalter for the congregational ease and simplicity of the tunes. Some have used the Anglican chant, although that can be difficult for a congregation to learn or use. Here's how we move from the versicles to the 95th Psalm, entitled the Venite.

1. “O Come, let us sing unto the Lord…

2. “Let us heartily rejoice in the strength of our salvation…

3. “Let us come before His presence with thanksgiving…

4. “Let us show ourselves glad in Him…

5. And so forth throughout the Psalm.

6. Who can complain here about no praise and worship among Anglicans?

g. Never let any non-BCP user say or accuse us of “poor praise” or that we are subdued by our Biblical form. That’s the enthusiast talking.

h. “Our lips shall show forth thy praise.”

1. That is, “our tongues,” in a known language, not the Babylonics, histrionics and theatrics of confused tongues that Pentecostal Babylonians babble about. Yeah, press on others. If the English Reformation did nothing else, it surely advanced informed use of the English tongue for worship, not the Latin. It advanced literate and intelligible worship.

2. This is a separate issue, to wit, Pentecostal blabbing. That can be handled in the comments section if further inquiry is desired.

3. We pray in the English language.

4. We use recognized sentences, syntax, words and message throughout the service.

5. We say and sing all this audibly, corporately, intelligently (mind, Romans 12.1-2), heartily (Ps.95.1-2) and with decency and good order (1 Cor.14.40).

6. Are there any further objections? If so, raise them in the comments section and we'll deal with them.

Interpretation:

Dependent fully upon His Majesty, His graciousness, and His Majestic Presence, the Prayer Book Anglican earnestly prays and seeks that his lips, mouth, mind, heart and soul will praise the LORD. What a great prayer we find as we enter more fully into divine worship---having proceeded from and through the Confession of Sin, Absolution, and the LORD's Prayer.

Application:

1. Humble, if needed, the bluster of enthusiasts' objections. Teach where opportunity is afforded. This includes, but is not limited to: Presbyterians and Reformed who churlishly ditched this book in the 17th century. (Being a literate and orderly tradition, many are more reasonable about it these days, may it be noted.) All this surely applies to the objections of the Baptists and other enthusiasts. Some will be offended that we refer to a literate tradition--Christianity is built upon a Book, a Bible, the Word of God. We make no apologies for being committed to intelligent, thinking, reasoned, hearty and full-souled c0mmittment to God's Word. If you need further inquiry, step up and put it in the comments section. The objection is often one of jealousy and, itself, one over which hearty repentance is needed. Clearly, a high schooler can understand these words. Younger people learn these prayers from memory, instructively, even evangelistically in some cases.

2. Do as you have prayed. "Open the mouth" and intelligently, heartily, and fully sing His Praises...which are to come shortly with the Venite of Psalm 95.

3. Teach Anglicans the importance of this point. Unabashedly, put the non-lits on the justifiable defensive..where they belong. They are the new comers to history.

Andrew Gosse on Watchmen, Liberalism and the TRACTO's

One correspondent has offered some insights. We publish his note below. He observes that "Watchmen" let their guard down and the twin dangers of liberalism and AC/TRACTO's, AINO's, have vitiated Reformed Anglicanism worldwide. That compromise and those consequences are evident to this day. This is particularly poignant for this scribe, given the daily readings in Ezekiel over the last three days, notably Ezekiel 33-34.

Andrew Gosse
November 12 at 8:29pm

I believe the liberals and Anglo Catholics/Tractarianism have entered into Anglicanism and its leadership through both well intentioned and lazy watchmen. I believe the liberals and AC/TRACT told the Reformed founders and watchmen everything they needed to hear all the while with their fingers crossed behind their backs biding their time til the got into positions of authority. Remember Tractarianism/Oxford Movement was originally outlawed til someone dropped their guard.

If this were not true or not the case Anglicanism would still be 100% Reformed Evangelical and the state of global Anglicanism and the false unity that has survived to this day is a testimony of that sad fact. I believe there are many saints still within the Anglican world but most are broken, wounded and heartbroken, not for the Anglican Church but for Christ and His sheep.

The Lord says you will know a tree by its fruit, a good tree bears good fruit and a bad tree bears bad fruit. Equally a bad tree cannot bear good fruit.With that I conclude no one can teach the truth of the Gospel of Christ unless they themselves believe it. We must not confuse Christ centered faith in teaching and preaching with Gods word just coming out of someone's mouth. Of course what is said will be true if it is Gods word.

However....The truth of God's word can be spoken but meant in error, that's what Satan did.I do not see any good fruit in standing by a Sheppard who denies the doctrine of Grace, the doctrine of Salvation, the Sovereignty of God and the Sufficiency of Christ.So I ask any minister, pastor, deacon, elder or overseer these questions. If there is a teaching or tradition you would not feed the sheep of your flock the Lord has entrusted to your guard and care for with your very life, why would you stand by and be in communion with someone who is abusing another flock of the Lords sheep by feeding them poison and leading them toward great peril?

Do you think the Lord will not judge your inaction or ambivalence toward their plight? Are you going to say to the Lord "I am innocent, they weren't my sheep". If you neighbour was abusing their children and you knew it would you do nothing? Gods Word is not a half truth its an all or nothing commitment, it is the fragrance of Christ to those who are saved and the stench of death to those who are perishing.

I would encourage anyone in ministry to read what I have just written, pray about, if it makes you uncomfortable, ask yourself why, if you already know why then step out in faith, if it does not make you uncomfortable, disregard it.

May His Blessing and Mercy be upon us.

I very much enjoy your blog and comments on others, may God continue to guide you in His service.

Calvin's Institutes. 4.7.15. Leo resents Constantinople

Calvin’s Institutes, IV.7.11-16. “Attitude of fifth- and sixth-century popes: Rome vs. Constantinople.”

Photo to the right is from a 9th-century work. It is a take on the Council of Constantinople, 381. It is important to recognize these issues are still standing matters of division between East and West.

Calvin busily puts Rome in its place as he defangs the claim of Rome to Petrine supremacy.

IV.7.15: “How Leo Resented the Recognition of Constantinople”

Observations:

1. The First Council of Constantinople, 381, clarified the divinity of the Holy Spirit as well as reaffirmed the Nicene Creed. Arianism had revived during the fourth century. Some have said the 381 Council was a “commentary” on the Nicene Creed. Gregory of Nazianzus presided. Notably, the Nicene Creed is still recited in Orthodox, Roman, Anglican and Lutheran worship services to this day.

2. Seven canons were directed at this Council, four doctrinal and three disciplinary.

3. The famous third canon reads:

a. “The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome because Constantinople is the new Rome.” This is based on an earlier understanding that metropolitan centres were to be allocated according to political units. The move of the Empire to Constantinople occasions fears.

b. Rome had long been viewed as an important persuasive centre of Christianity, but no one ever regarded the bishop of Rome as infallible nor a universal see. Alexandria and Antioch had been vigourous centres of Christianity.

c. This Council was a first step in elevating Constantinople, the new Rome of 50 years of age, a fact that would later irritate Leo of Rome. Often, the bishop of Constantinople--as well--sought supremacy over other bishops.

d. Rome was honoured, but they protested the elevation of Constantinople and the diminishment of Antioch and Alexandria. Jerusalem, as the site of the first Church (and church council), retained its place of honour. It is important to remember this preceded the ravages of the Muslim conquests in the east and that Christianity had been widely scattered throughout these eastern dioceses.

4. By 451 and the Council of Chalcedon, Constantinople would be recognized as the ecumenical jurisdiction of highest ecclesiastical appeal. Leo in Rome is unamused and in consternation.

5. Leo protested the elevation of the see of Constantinople, deeming “worthless what six hundred or more bishops had decreed.” Leo also “bitterly reproached them with having deprived other sees of that honor which they had dared to confer upon the church of Constantinople. What but sheer ambition, I pray, could stir the man to trouble the world with such a sheer trifle?”

6. Calvin objects to Leo’s trifle: “As though the Christian faith were imperiled if one church were preferred over another…”

7. No Eastern bishops objected to the Chalcedonian arrangement, but Leo. It was for the Eastern bishops to protest, not him.

8. Leo foresaw and feared that Constantinople’s elevation in the new Rome meant his diminishment and the possible “exaltation” over Rome. Sheer ambition.

Correlations:

1. Hildebrandian Papacy. Hildebrand, called “Hell Fire” in Germany.

2. The Great Schism of 1054, which divided Eastern and Western Christianity, the result of long-standing political, doctrinal, ecclesiastical, geographical and even linguistic contests.

3. The Fourth Lateran Council, 1215, wherein Petrine supremacy over the world was re-asserted.

4. Unam Sanctum, 1301-2. The bull by Boniface declared that the Church must be united and the Pope is the sole and absolute head of the Church: "Therefore, of the one and only Church there is one body and one head, not two heads like a monster." "We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal" The temporal authorities must submit to Rome.
The bull ends "Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff." In the bull, Boniface reiterates what popes since the time of Gregory VII had been declaring, long after Gregory 1.

Interpretation:

The attitudes of fifth century bishops in the east do not cede to Rome a supremacy other than a “place of honour.” Leo resents the recognition afforded to Constantinople, their growing influence, and failure to embrace his views.

2-English Reformed. ABC Grindal: Chosen Leader

Part two.

The Remains of Edmund Grindal: Successively Bishop of London and Archbishop of Canterbury, Parker Society Series (Cambridge: Cambridge University Press, 1843)

This is a major primary work.

http://books.google.com/books?id=5xOYAWCNqSkC&printsec=frontcover&dq=edmund+grindal&as_brr=1&ei=LofrSqnjGoOwywSWvdCaDw#v=onepage&q=&f=false
As the frontispiece of all the Parker volumes say:

“For the Publication of the Works of the Fathers and the Early Writers of the Reformed English Church.”

Observations:

1. We made a brief tour of Grindal's life last time. We offered a summary of a Church Society article. You can do a search on “Grindal” at our blogspot for further amplification and other connections we’ve made to Grindal outside of our direct articles--like this one.

2. We confine ourselves now to working through the “Remains”—a rather dreary word, rather macabre—or the “writings” of this Bishop of London, York, and Elizabeth’s second Archbishop of Canterbury. Picked and approved by her upon his return from exile--Anglicans in the wilderness. Sound familiar? We are continuing to be struck by the paucity of discussion of theology and the history of the English Reformers in the current Anglican confabs and centres of advertisement. We asked if the Parker Society series were required for ordinands for Anglican orders. We put that to Dr. Mark Thompson at his blogspot. He wasn’t sure. We’re not either. McNeil's Anglicanism, called by one writer, a magnum opus doesn't quite for to such approval with this scribe. We see no such sensitivities in the public market place of advertisement, except for the Church Society, a veritable and commendable website. http://www.churchsociety.org/. Of note, nothing much appears at http://www.virtueonline.org/ from the Church Society. We've commented on that previously and sent emails of inquiries to both side, without response. We smell nothing but fear of knowledge and information. We know that Newman, Keble and Pusey earnestly, but most quietly, resented and opposed the “Oxford Memorial” being erected during their time. Let it be clear--these men were VEHEMENT. We know of their vitriol and hatred for the English Reformers. Be that as it may—and is—one has to do one’s only heavy lifting. We try to summarize these things here.


3. In the opening of this Parker Society volume, we get the usual biographical introduction by the editor (s). Although we reviewed some of this from the Church Society article, we turn to the Parker biography here. We turn to that now, although the table of contents appears to have some fascinating gems in it. Some real gems for theological review. God help us, this is going to be fun...finding the archaeological facts for current discussion and relevance. Never will forget a Royal Navy Chaplain telling me that the XXXIX Articles were irrelevant.

4. We need to retour Newman’s writings—again—to detect his interactions with these Reformers.


5. Back to Grindal.

6. Born 1519, St. Bees in Cumberland. He was a young bibliophile. He was schooled by monks.

7. He was a boyhood “chum,” as Canadians would call it, with Edwin Sandys, another English Reformer whose works are available through a http://www.books.google.com/ search. Sandys would succeed Grindal in the sees of London and York. We look forward to a review of Grindal’s work in York, later on…especially the injunctions and his views of recusancy and Roman theology. We will be looking for the Reformers views and interactions with the Council of Trent. We know Cranmer was watching it closely, as were the Continental Reformers—Lutheran and Reformed. Yet, we find that men claiming the name "Anglican" do a "Poping out," as Dr. Paul Zahl noted of some of his friends. What do they teach in Episcopal seminaries. We'll raise that later.


8. Grindal goes to Magdalen College, Cambridge, later going to Christ’s College and Pembroke Hall. Of the latter, he become a fellow, president and master. BA, 1538 (age 19-ish). Ordained 4 July 1544 (25) by Bird of Winchester. MA, 1541. 1548, senior proctor (29). The question lingers here—what did he know? Whom did he know? Whom was he reading? Who were his connections? Lutheran literature was awash in Cambridge in the 1520’s. The White Horse. We probably need the same for our times, an "Anglican White Horse Inn," to work over the Reformation literature. We’re grateful for the work of Dr. Michael Horton and his radio program, as well as breadth with Lutherans and the Reformed. A good interview with Rev. (bp.) Dr. Fitzsimmons Allison, SC, on “justification by faith alone” recently. The good bishop appears to be well-schooled in the English Reformers.

9. Strype of the late 17th century, a solid secondary source on Grindal, says that Grindal was one of the “ripest wits and learnedst men in Cambridge.” We’re dealing with a sharp fellow if we follow Strype’s outlook. This is significant, to wit, that we see the "credibility factor." The Reformation was led by ex-Roman priests, men from the frontlines.


10. He was chosen during Edward’s time in 1549 to be one of the disputants on “the doctrine of transubstantiation,” held before king Edward’s visitors. We see here that the sacramental views of the English Reformers will be forged against the background of learned inquiries, deep research, and scholarly debate. This will be one of the centre pieces of inquiry during the Marian examinations of the martyrs. The Reformers also understood that this one “not a doctrinal island,” but had connections to the reformation theology they taught. See our work on Philpott by a search at our blogspot for more info.

11. 1549, appointed “Lady Margaret’s preacher” and Vice-master of his college. A leader.

12. 1550 (age 31), appointed by Ridley as one of his chaplains, along with Bradford and Rogers. The latter two will be martyrs in Mary’s reign. Grindal will flee to Strasbourg and then Frankfurt, being fully acquainted with Cox and Knox—with the row over the 1552 BCP. We're dealing with a man who had convictions, stood for them, sufferred, and went into the "wilderness." There was no promise of a return either; Mary might well have ruled for forty years. That takes faith and strength of character. We're not dealing with weak men here, accomodators, but men of "principled conviction." Dare we ask that of today's leaders? Theologically?

13. Ridley’s letter to John Cheke gives this estimate: “Now the man master Grindal, unto whom I would give this prebend [that of Cantrells or Kentish Tow], doth move me much; for he is a man known to be both of virtue, honesty, discretion, wisdom, and learning.” Does Ridley's letter carry weight? Is Grindal to be heard? Ridley thinks so.

14. 24 Aug 1551, is preferred to the office of precentor of St. Paul’s, London. Under Ridley’s employ, he “was constantly employed in preaching throughout the diocese.” Seal of Ridley's approval. The Reformation was conducted by more men than Cranmer, Ridley and Latimer.

15. Ergo, we will need to uncover Grindal connections, theologically, to Cranmer and Ridley as well as Vermigli and Bucer. The English Reformation was on quite solidly by this point. Choice men were “selected for pulpits, in order to impress the popular mind in favour of the reformed religion.

Correlations:

1. The entire Reformation frontlines.

2. Grindal’s place in modern discussions.

Interpretation:

We are dealing with a well-schooled and chosen man for Reformation work in England, one schooled not just at Cambridge and with the martyrs, but one who suffered as an expat to Germany—for his faith. A man who stood and went into exile with no promises of a return, given Mary's behaviours. That counts for something.

Applications:

1. Praise and thanksgiving.


2. Dissemination.

3. Other studies to be pursued.

4. Just as Grindal's leadership background was critical for Ridley and the Reformation, a chosen instrument for instruction, so similarly, examine the backgrounds, resume, and bibliographic work of ACNA leaders.

Part two herein endeth. To be continued, Lord willing.