July 19, 2015

Christian Confession of Faith (with full Scripture quotes) — Hell

Posted in Christian Confession tagged , , , at 4:00 AM by chriswadams


B. All for whom Jesus Christ did not die will live eternally in the pit of Hell and will be eternally tormented for their sins. Souls who are tormented in the next life will never suffer enough to even begin to pay for as much as one sin. Scripture rejects the lie that souls in Hell cease to exist or cease to be tormented, as this is a denial that offending the infinitely holy God is an infinite crime deserving of an infinite punishment. Scripture also rejects the lie of Purgatory as well as the lie that those who perish denying the doctrines of the gospel will finally accept them in heaven. Read the rest of this entry »

May 13, 2012

Bill Twisse vs. the Gospel, pt. 2

Posted in Bill Twisse tagged , , , , , at 4:00 AM by chriswadams

This article is one I posted to a message board called “theChan”. The site has since been reformatted, and this posting deleted. The first half of this article is posted here.


Bill Twisse’s next problem with the CCF is the teaching that Adam was innocent:

 <<This teaching is a bulwark of paradox theology. An innocent person without impulse to sin plunged all humanity into sin. No further comment needed, as I have discussed this extensively in the past.>>

 [CA] Since I have not seen Mr. Twisse’s “extensive discussion” of the innocence of Adam, I will not respond to it here, except to list some of the verses referred to in the CCF, and note that they teach that God made man “upright” and “in His own image”. In what way can it be said that Adam and Eve were made “in the image” of God, if not in their innocence?

 Genesis 1: (26) And God said, let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over all the creepers creeping on the earth. (27) And God created the man ***in His own image*** ; in the image of God He created him.

 Ecclesiastes 7: (29) See, this only I have found, that ***God has made man upright*** , but they have sought out many inventions.

 James 3: (9) By this we bless God and the Father; and by this we curse men having come into being ***according to the image of God***.

 Bill Twisse next takes issue with the CCF position on “Grace”:

 <the declaration of favor conferred in the atonement——outside of the experience of the sinner.>>

 [CA] This makes me wonder how closely Bill has read the CCF. Here is what it actually says:

 In covenanting with Jesus Christ, God the Father covenanted with all the elect in Jesus Christ, to be their God and to reveal His divine love, mercy, grace, and wisdom to them by saving them through the work of Jesus Christ their Redeemer. … Further, as part of the terms of this covenant, the Father decreed to send the Holy Spirit to indwell His elect people. “ II.D.1.b & c

 The gospel is God’s promise to save His people, giving them all the blessings of salvation from regeneration to final glory, conditioned exclusively on the atoning blood and imputed righteousness of Jesus Christ, totally apart from the sinner’s works and efforts.”V.B.1

 Regeneration (also known as the new birth) is that grace in which the Holy Spirit brings a sinner from spiritual death to spiritual life, … Regeneration is never preceded by any condition the sinner meets, can meet, or is enabled to meet. ” V.C.1

 Nothing here even implies that Regeneration is anything BUT a “benefit resulting from grace”. Nothing here even implies that Regeneration is itself a saving grace, or that it is not a work of God.

 Bill’s assertion that “Grace is the declaration of favor conferred in the atonement——outside of the experience of the sinner.” is equivocation. Grace is ALWAYS experienced by the sinner; it can never be experienced by anyone BUT a sinner. However, grace is NEVER *MERITED* by the sinner – as the Confession clearly says.

 <<Paradox theology is almost always employed to explain the justice of hell. Two contradictory propositions:

.All the sufferings of hell can never pay for even one sin (so why do they exist in relation to sin?)

.Sin offends an infinitely holy God; thus it is an infinite crime deserving infinite punishment.

The scriptures cited do not even begin to prove these two propositions in the way that they are stated. >>

 [CA] First, the CCF clearly repudiates paradox theology:

 God is a logical being, and the knowledge that He imparts to His people is logical and noncontradictory. God is not paradoxical or illogical, for God cannot be against Himself.” II.A.7

 Second, there is no paradox here. The second statement (“Sin offends an infinitely holy God; thus it is an infinite crime deserving infinite punishment”) is an explanation of the first (“All the sufferings of hell can never pay for even one sin”).

 Here is what the Confession teaches about the doctrine of Hell:

All for whom Jesus Christ did not die will live eternally in the pit of Hell and will be eternally tormented for their sins. Souls who are tormented in the next life will never suffer enough to even begin to pay for as much as one sin. Scripture rejects the lie that souls in Hell cease to exist or cease to be tormented, as this is a denial that offending the infinitely holy God is an infinite crime deserving of an infinite punishment. Scripture also rejects the lie of Purgatory as well as the lie that those who perish denying the doctrines of the gospel will finally accept them in heaven.” VII.B.

Third, I will print out some of the verses listed in support of the doctrine of Hell, and let the reader decide if they prove the disputed propositions.

Deuteronomy 32: (22) For a fire has been kindled in My anger, and it burns to the lowest Sheol, and consumes the earth and its produce; and sets on fire the foundations of the mountains.

Deuteronomy 32: (41) If I have sharpened My glittering sword, and My hand lays hold on judgment, I will render vengeance to My foes, and I will repay those who hate Me.

Psalms 9: (17) The wicked shall be turned to Sheol, all the nations forgetting God.

Proverbs 27: (20) Sheol and destruction are never satisfied, so the eyes of man are never satisfied.

Isaiah 33: (14) The sinners of Zion are afraid; terror has seized profane ones; who of us shall tarry with consuming fire? Who of us shall tarry with everlasting burnings?

Matthew 13: (41) The Son of Man will send forth His angels, and they will gather out of His kingdom all the offenses, and those who practice lawlessness. (42) And they will throw them into the furnace of fire; there will be weeping and gnashing of the teeth.

Matthew 25:46 And these shall go away into everlasting punishment, but the righteous into everlasting life.

Mark 9: (43) And if your hand offend you, cut it off. For it is profitable for you to enter into life maimed, than having two hands to go away into Hell, into the unquenchable fire, (44) where their worm does not die, and the fire is not put out.

Luke 16: (23) And being in torments in hell, lifting up his eyes, he sees Abraham afar off and Lazarus in his bosom. (24) And calling he said, Father Abraham, have pity on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am suffering in this flame.

Romans 2: (5) But according to your hardness and your impenitent heart, do you treasure up to yourself wrath in a day of wrath, and revelation of a righteous judgment of God?

2 Thessalonians 1: (6) since it is a just thing with God to pay back tribulation to the ones troubling you, (7) and to give you, those being afflicted, relief with us at the revelation of the Lord Jesus from Heaven with angels of His power, (8) in flaming fire giving full vengeance to those not knowing God, and to those not obeying the gospel of our Lord Jesus Christ,

Jude 1: (6) And those angels not having kept their first place, but having deserted their dwelling-place, He has kept in everlasting chains under darkness for the judgment of a great Day; (7) as Sodom and Gomorrah, and the cities around them, in like manner to these, committing fornication, and going away after other flesh, laid down an example before-times, undergoing vengeance of everlasting fire.

Revelation 14: (11) And the smoke of their torment goes up forever and ever. And those worshiping the beast and its image have no rest night and day, even if anyone receives the mark of its name.

[CA] Bill Twisse concludes his section on the CCF’s teaching of Hell by saying:

<elect will never experience it themselves.>>

[CA] This is fine, so far as it goes, but it doesn’t tell us what, if anything happens to the non-elect. Did Jesus suffer for them, too? Do they experience the wrath of God? Are they destroyed by it?

Finally, Bill Twisse offers some examples of “omissions” from the CCF. The first “omission” has to do with Jesus’ impeccability:

<is said about Christ’’s impeccability. This is a major omission if one is intent on honoring the Christ of revelation in the darkness of all of today’’s heresy>>

[CA] Actually, the Christology section DOES have something to say about Jesus’ impeccability:

He was born of a virgin by the power of the Holy Spirit, contracting no guilt or
defilement from Adam. He was totally and completely without sin.” IV.A.1

The second “omission” is this:

<<Legal additions to the gospel that ultimately result in denying it are not condemned: Sabbatarianism, tithing, sacraments, sacred buildings, systems of false prophetic interpretation, ‘‘steps’’ to holiness, worldly promotional methods.>>

[CA] While none of these things are mentioned by name, the CCF does have something to say about relying on works as a means of gaining or maintaining God’s favor:

The gospel, which is clearly revealed within the Scriptures, is the power of God to salvation to everyone believing. No man ever has, or ever can be, saved apart from the knowledge of this gospel, for it is this gospel and this alone that glorifies God in all His redemptive attributes. Scripture rejects the lie that a regenerate person may be ignorant of the gospel or that the people of God were saved by various other means under various other dispensations (such as the keeping of the law in the time of Moses, etc.).” V.B.3

Faith is not a condition of or prerequisite to salvation; instead, faith believes that Jesus Christ alone met all the conditions for salvation. Faith is the instrument through which a believer receives the imputed righteousness of Jesus Christ and is justified. No man is justified before God by works. Salvation by grace alone through faith alone is diametrically opposed to salvation by works. Scripture rejects the lie that man is able to keep the law of God or even a mere summary of the law as a means of gaining God’s favor, let alone that he is able to obey the law beyond what God requires.” V.C.4

A believer’s assurance does not lie in his obedience to the law, his continued repentance, or anything else but in the sure and certain promise of God through the work of Jesus Christ alone received by faith.” V.C.6

[CA] Thus, the CCF clearly teaches that no keeping of the Law can ever bring anyone favor with God, or assurance of his favor.

If anyone would like to ask questions, or otherwise correspond, my e-mail is c_adams@s******m.net

Christopher Adams.


For more information please see:

Righteous Judgment

Shares In His Evil Works

Christian Unity

The Christian Confession of Faith

November 13, 2011

John Wesley vs. the Gospel, pt. 8

Posted in John Wesley tagged , , , , , , , , , , at 4:00 AM by chriswadams

VII. Eschatology – The Doctrine of the Last Things

As with baptism, and other matters of church government, the Christian Confession of Faith does not have much to say about the doctrine of the end times. This is another matter where Christians can disagree, because this doctrine has little bearing on the doctrine of the Gospel. Here is what the Confession does have to say on the matter:

Jesus Christ will return from Heaven as He promised, the dead will be resurrected, and the whole world will be judged, all at God’s appointed time. [Psa 96:13; Dan 7:9-14; 12:1-2; Mat 16:27; 25:31-46; Mar 4:22; 13:24-27; Joh 5:28-29; Act 1:11; 17:31; 24:15; 1Co 15:23-25; 2Co 5:10; 1Th 4:15-17; 2Th 1:7-10; 2Ti 4:1; Heb 9:27-28; 2Pe 3:10-12; Rev 1:7-8; 20:11-13]1

The Confession then goes on to summarize the biblical teaching about Heaven and Hell.

All for whom Jesus Christ did not die will live eternally in the pit of Hell and will be eternally tormented for their sins. Souls who are tormented in the next life will never suffer enough to even begin to pay for as much as one sin. Scripture rejects the lie that souls in Hell cease to exist or cease to be tormented, as this is a denial that offending the infinitely holy God is an infinite crime deserving of an infinite punishment. Scripture also rejects the lie of Purgatory as well as the lie that those who perish denying the doctrines of the gospel will finally accept them in heaven. [Deu 32:22,41; Psa 9:17; Pro 27:20; Isa 33:14; Dan 12:2; Mat 3:12; 5:22; 7:21-23; 10:28; 11:22-24; 13:41-42; 25:30,46; Mar 9:42-48; Luk 16:23-24,26; Joh 3:36; 10:11,26; 12:48; Rom 2:5-9; 6:23; Gal 3:10; 2Th 1:5-9; Heb 10:26-27; 2Pe 3:7; Jud 6-7; Rev 14:9-11; 19:2-3; 20:14-15]

All for whom Jesus Christ died will live eternally in Heaven in perfect fellowship with God, as He promised them. The final state of the Church will be eternal glory with her King and Husband. He will wipe every tear from her eyes and will entirely remove all indwelling sin from her. She will worship Him in the presence of His visible glory for all eternity. [Psa 49:15; 116:8; Isa 25:8; Dan 12:2; Mat 19:29; 25:34,46; Luk 18:29-30; Joh 3:15-16; 3:36; 4:14; 6:40,47, 54; 10:28; 14:2-3; 17:2-3; Rom 2:7; 6:22-23; 8:30; 1Co 15:53-54; Gal 6:8; Phi 3:20-21; Col 3:4; Tit 1:2; 2:13; 3:7; 1Pe 1:4; 2Pe 3:13; 1Jo 2:25,28; 3:2; Rev 14:1-5; 21:2-4,22-27; 22:1-5]2

It must be admitted that Wesley had a sound view of Heaven and Hell3. And despite believing in an intermediate state for departed souls4, he rejected the doctrine of purgatory (ie. that departed souls can atone for sin in the next life by their suffering5).

But at this point there is a major discrepancy in Wesley’s thinking. It has already been shown that he believed that the saints were not preserved from falling away in this present life by God. So how does it happen that they are then preserved from falling away when they are in Heaven? After all, to use Wesley’s own words:

Were human liberty taken away, men would be as incapable of virtue as stones. Therefore, (with reverence [sic] be it spoken,) the Almighty himself cannot do this thing. (6:318, Sermon 67 On Divine Providence)

So, according to Wesley’s principles, if God took away their liberty, men could not be virtuous even in Heaven. And if their liberty remains, then is it possible for a person to sin in Heaven? If yes, then what happens to that person when he sins? Is he sent immediately and irrevocably to Hell?

But if not, then what becomes of the person’s all-important liberty? Is it taken away? Is it then possible for him to do anything virtuous (in Wesley’s terms)?

And what of those who are in Hell? Is their liberty taken away? If yes, then the full force of Wesley’s arguments against predestination come down against him:

Men are as free in believing or not believing as if he [God] did not know it at all. Indeed, if man were not free, he could not be held accountable …. (6:227, Sermon 58 On Predestination)

As he has called us to holiness, he is undoubtedly willing as well as able, to work this holiness in us. For he cannot mock his helpless creatures, calling us to receive what he never intends to give. (6:416, Sermon 76 On Perfection)

But what if the person’s all-important liberty is not taken away in Hell? What if someone in Hell sincerely repents and believes the Gospel he had scorned in life

The God of love is willing to save all the souls that he has made. This he has proclaimed to them in his word, together with the terms of salvation revealed by the Son of his love, who gave his own life that they that believe in him might have everlasting life. And for these he has prepared a kingdom from the foundation of the world. But he will not force them to accept of it; he leaves them in the hands of their own counsel; (7:317, Sermon 120 The Wedding Garment, Mar. 26 1790)

Wesley might answer that noone in Hell will sincerely repent. But how can he know that? Of all the millions and millions of souls in Hell, might there not at least be a few that sincerely repented? If nothing in this life could convince a man to sincerely repent of his sins, surely the fires of Hell would do the trick. And after all, doesn’t God (according to Wesley) love them and long for their salvation? How can he leave them screaming in the torments of Hell, when he so desperately wants to save them?

The very thought of this eternal chaos, souls in Hell making themselves fit for Heaven, and souls in Heaven making themselves fit for Hell, ought to convince us, once and for all, of the folly of placing Man’s need to be saved above God’s need to be glorified. It is God who preserves his elect from falling away from him, and it is God who hardens the reprobate in their sins. It is God who is glorified in the salvation of his people, and it is God who is glorified in the damnation of his enemies.

The Judgement Day & Future Life

Some of Wesley’s views regarding the afterlife can only be described as silly. For instance, he held that the day of judgement would last a thousand years, if not many thousands:

And from this very expression [2 Pet 3:8], some of the ancient Fathers drew the inference, that what is commonly called the day of judgment would be indeed a thousand years: And it seems they did not go beyond the truth; nay probably they did not come up to it. For if we consider the number of persons who are to be judged, and of actions which are to be inquired into, it does not appear, that a thousand years will suffice for the transactions of that day; so that it may not improbably comprise several thousand years. (5:174, Sermon 15 The Great Assize)

Even more bizarre is the view that there would be an afterlife for animals. In his sermon The General Deliverance, he begins by speculating about the condition of animals before the Fall, then goes on to describe the effect of the Fall upon their condition:

If the Creator and Father of every living thing is rich in mercy towards all; if he does not overlook or despise any of the works of his own hands; if he wills even the meanest of them to be happy, according to their degree; how comes it to pass, that such a complication of evils oppresses, yea overwhelms them? …. And as a loving obedience to God was the perfection of man, so a loving obedience to man was the perfection of brutes. And as long as they continued in this, they were happy after their kind; happy in the right state and the right use of their respective faculties. Yea, and so long they had some shadowy resemblance of even moral goodness. For they had gratitude to man for benefits received, and a reverence for him. They had likewise a kind of benevolence to each other. …. Perhaps insects and worms had then as much understanding as the most intelligent brutes have now. …. As man is deprived of his perfection, his loving obedience to God; so brutes are deprived of their perfection, their loving obedience to man.” (6:242-6, Sermon 60 The General Deliverance, emph. in orig.).

Then, he further speculates about the effect of the resurrection on the “brute creation”:

But will “the creature,” will even the brute creation, always remain in this deplorable condition? …. As a recompence for what they once suffered, while under the “bondage of corruption,” when God has “renewed the face of the earth,” and their corruptible body has put on incorruption, thy shall enjoy happiness suited to their state, without alloy, without interruption, and without end. But though I doubt not that the Father of All has a tender regard for even his lowest creatures, and that, in consequince of this, he will make them large amends for all they suffer while under their present bondage; …. May I be permitted to mention here a conjecture concerning the brute creation? What if it should then please the all-wise, all-greacious Creator to raise them higher in the scale of beings? What, if it should please him, when he makes us “equal to angels,” to make them what we are now, — creatures capable of God; capable of knowing and loving and enjoying the Author of their being? …. something better remains after death for these poor creatures also;” (6:248-51 , Sermon 60 The General Deliverance)

But Wesley did not hold these views merely for comic relief. He is in fact tying up some loose ends of his theology. As we have seen, Wesley had a wicked and idolatrous view of God. He worshiped a God after his own image. As such, Wesley’s “God” was responsible to treat all people the way Wesley himself was responsible to treat them — with fairness and equality. Therefore, Wesley’s “God” could not be allowed to simply divide the whole world into two classes and summarily pass sentence on half of them (Mt 25:32-3); he was responsible to try them all separately, and hear each case individually.

Further, Wesley’s “God” was not allowed to simply do as he will with the creatures he has made. He is even responsible to treat the animals fairly. In regard to the doctrine of Animal Resurrection, Wesley went on to say:

May it not answer another end; namely, furnish us with a full answer to a plausible objection against the justice of God, in suffering numberless creatures that never had sinned to be so severely punished? (6:251 , Sermon 60 The General Deliverance, emph. mine)

Notice the word “plausible”! How is it possible that there could be a plausible objection to the justice of God?!?! Only if Wesley’s God is not the God of Holy Scripture!!

Isa 45:6-7 …that they may know from the rising of the sun, and to the sunset, that [there is] none besides Me; I [am] Jehovah, and there is none else; forming light, and creating darkness; making peace, and creating evil.

Rom 9:20-21 Yes, rather, O man, who are you answering against God? Shall the thing formed say to the [One] forming [it], Why did You make me like this? Or does not the potter have authority over the clay, …?

Whatever God does is just, by virtue of the fact that it is God who does it. There is no such thing as a “plausible objection” against the justice of God, because this presupposes that there is a standard of right and wrong, independent, and even superior, to God himself. But on the contrary, the will of God is itself the standard of right and wrong. Wesley’s view of God was, therefore, utterly blasphemous.

1Christian Confession of FaithVII.A.; http://www.outsidethecamp.org/ccfvii.htm

2Christian Confession of FaithVII..B & C.; http://www.outsidethecamp.org/ccfvii.htm

3See 5:181, Sermon 15, The Great Assize; 6:193, Sermon 54, On Eternity; 7:323, Sermon 121, Human Life A Dream; Notes Rev 21:4, in loc; also 7:247, Sermon 112, Dives And Lazarus; Notes Luke 16:25, in loc.

4See 7:327, Sermon 122, On Faith; and Notes 2Co 12:4 & Rev 19:20, in loc.

5See 7:247, Sermon 112, Dives And Lazarus, section 5.

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