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An Antidote Against Arminianism by Christopher Ness Pt 51

December 22, 2010 Leave a comment

Of Conditional Predestination
Having stated the doctrine of Divine predestination, as revealed in the Scriptures, and having, from the same source, proved that it is possessed of various distinguishing properties, such as eternal, unchangeable, absolute, free, discriminating, and extensive; I come now, secondly, to consider the Arminians’ view of it, viz.: “That it is conditional, upon the foresight of faith, works, perseverance,” etc.

Objection 3. It is objected against the absolute decree, that it makes God guilty of dissimulation in calling upon such as are under the negative part of it to repent, etc., just as if God bid men, whose eyes He had closed, to judge of colours; or those whose feet He had bound, to rise up and walk.

Answer 1. The non-elect’s not repenting is not only from want of power [“No man can come to Me, except the Father . . . draw him” (John 6:44)]; but also from want of will, “Ye will not come to Me, that ye might have life” (John 5:40). None are damned because they can do no better, but because they will do no better. If there were no will there would be no hell: and this will be the very hell of hells, that men have been, felo de se, self destroyers.

Concerning Your Sins

December 21, 2010 Leave a comment

“Oh, better were it for you to die in a jail, in a ditch, in a dungeon, than to die in your sins. If death, as it will take away all your comforts, would take away all your sins too, it were some mitigation; but your sins will follow you when your friends leave you, and all your worldly enjoyments shake hands with you. Your sins will not die with you as a prisoner’s other debts will; but they will go to judgement with you there to be your accusers; and they will go to hell with you there to be your tormentors.”
Joseph Alleine (1633-1668)

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A Display of Arminianism Pt 37

December 21, 2010 Leave a comment

Of The Providence Of God In Governing The World Diversely, Thrust From This Pre-Eminence By The Arminian Idol Of Free-Will.

Hence Corvinus will grant that the killing of a man by the slipping of an axe’s head from the helve, although contingent, may be said to happen according to God’s counsel and determinate will; but on no terms will he yield that this may be applied to actions wherein the counsel and freedom of man’s will do take place, as though that they also should have dependence on any such overruling power; — whereby he absolutely excludeth the providence of God from having any sovereignty within the territory of human actions, which is plainly to shake off the yoke of his dominion, and to make men lords paramount within themselves: so that they may well ascribe unto God (as they do ) only a deceivable expectation of those contingent things that are yet for to come, there being no act of his own in the producing of such effects on which he can ground any certainty; only, he may take a conjecture, according to his guess at men’s inclinations. And, indeed, this is the Helen for whose enjoyment, these thrice ten years, they have maintained warfare with the hosts of the living God; their whole endeavor being to prove, that, notwithstanding the performance of all things, on the part of God, required for the production of any action, yet the will of man remains absolutely free, yea, in respect of the event, as well as its manner of operation, to do it or not to do it. That is, notwithstanding God’s decree that such an action shall be performed, and his foreknowledge that it will so come to pass; notwithstanding his cooperating with the will of man (as far as they will allow him) for the doing of it, and though he hath determined by that act of man to execute some of his own judgments; yet there is no kind of necessity but that he may as well omit as do it: which is all one as if they should say, “Our tongues are our own; we ought to speak: who is lord over us? We will vindicate ourselves into a liberty of doing what and how we will, though for it we cast God out of his throne.” And, indeed, if we mark it, we shall find them undermining and pulling down the actual providence of God, at the root and several branches thereof; for, — 

An Antidote Against Arminianism by Christopher Ness Pt 50

December 21, 2010 Leave a comment

Of Conditional Predestination
Having stated the doctrine of Divine predestination, as revealed in the Scriptures, and having, from the same source, proved that it is possessed of various distinguishing properties, such as eternal, unchangeable, absolute, free, discriminating, and extensive; I come now, secondly, to consider the Arminians’ view of it, viz.: “That it is conditional, upon the foresight of faith, works, perseverance,” etc.
Objection 2. Of cruelty; as if God were worse to His creatures than tigers to their young: than rat-catchers who stop up all holes, and then hunt them with their dogs, etc. etc.
4. Should God constrain the creature to sin, and then damn him for it, He delighteth in the destruction of His creature, contrary to Eze 13:23 and 23:11. God did not thrust Adam into his sin, as, after he had willingly sinned, He thrust him out of Paradise. Man’s punishment is from God as a judge; but man’s destruction is from himself as a sinner. Let it be repeated, and again repeated, that man’s sin came freely from himself. 

Concerning God’s Loveliness

December 20, 2010 Leave a comment

“What renders God amiable to Himself should render Him lovely to His creatures, Isaiah 42:21.”
Stephen Charnock (1628-1680)

A Display of Arminianism Pt 36

December 20, 2010 Leave a comment

Of The Providence Of God In Governing The World Diversely, Thrust From This Pre-Eminence By The Arminian Idol Of Free-Will.

First, they deny that God (in whom we live, and move, and have our being) doth any thing by his providence, “whereby the creature should be stirred up, or helped in any of his actions.” That is, God wholly leaves a man in the hand of his own counsel, to the disposal of his own absolute independent power, without any respect to his providence at all; whence, as they do, they may well conclude, “that those things which God would have to be done of us freely” (such as are all human actions), “he cannot himself will or work more powerfully and effectually than by the way of wishing or desiring,” as Vorstius speaks; which is no more than one man can do concerning another, perhaps far less than an angel. I can wish or desire that another man would do what I have a mind he should; but, truly, to describe the providence of God by such expressions seems to me intolerable blasphemy. But thus it must be; without such helps as these, Dagon cannot keep on his head, nor the idol of uncontrollable free-will enjoy his dominion.

An Antidote Against Arminianism by Christopher Ness Pt 49

December 20, 2010 Leave a comment

Of Conditional Predestination
Having stated the doctrine of Divine predestination, as revealed in the Scriptures, and having, from the same source, proved that it is possessed of various distinguishing properties, such as eternal, unchangeable, absolute, free, discriminating, and extensive; I come now, secondly, to consider the Arminians’ view of it, viz.: “That it is conditional, upon the foresight of faith, works, perseverance,” etc.
 Objection 2. Of cruelty; as if God were worse to His creatures than tigers to their young: than rat-catchers who stop up all holes, and then hunt them with their dogs, etc. etc.
3. It is a false hypothesis to suppose that God, in the decree of reprobation, doth by an effectual means intend to bring men to damnation as in the decree of election to bring others to salvation: for salvation is a favour not due any, so God may absolutely give or deny it; but damnation is a punishment, so hath relation to a fault. Means to salvation is the gift of free grace, but damnation comes of man’s own voluntary sin, and is the fruit or wages of it. “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23). It is God that fitteth Peter for salvation; but Judas fits himself for damnation.