Monday, June 23, 2014

BDiv (End of Degree Presentation of St. Peter's Reformd Baptist Seminary) Concerning (Informal Studies)



BOOK: 7 –

A Study on the Jesus Presence of the Eucharist

THE CHRIST PRESENCE

A LITTLE AND RARE REFLECTION, DEVOTIONAL AND THOUGHT IN THIS LITTLE BOOK-PAMPHLET OF THE REAL VANISHMENT OF THE SUBSTANTIAL AND DIVINE PRESENCE OF THE MATCHLESS SON OF MAN AS THE DIVINE LAMB OF GOD

Also in Latin

BY MICHAEL A. PETILLO,
Doctor of Theology, (fall 04) & Doctor of Ministry (fall13)

TABLE OF CONTENTS:

CHAPTER 1:  THE MEANING OF UNLEAVENED BREAD

CHAPTER 2:  THE MASS THAT IS NOT JESUS

CHAPTER 3:  THE BREAD THAT IS NOT JESUS

CHAPTER 4:  CAN THE DIRTY HANDS OF ROMAN HOMOSEXUAL PREISTS IN DEFILEMENT OF THE DOCTRINE OF INTENT MAKE THE BREAD INTO JESUS CHRIST?

CHAPTER 5:   THE DOUBLE PRESENCE OF CHRIST

CHAPTER 1: 

THE MEANING OF UNLEAVENED BREAD

The right understanding of the Scriptural Eucharist was instituted by the Lord Christ.  The right understanding of the Eucharist is His divine presence.  What is right understanding of His divine presence?  It is really and actually symbolized in the Eucharist.  If bread alone cannot alone symbolize the Eucharist, what could really and actually picture the spotless Lamb of God?  The spotless Lamb of God is authentically without anti-biblical prejudice pictured by unleavened bread. 

Unleavened bread best pictures the sinless purity of the impeccability of the Beard.  Ordinary bread fails to picture Jesus Christ because it is of poor quality.  The unleavened beard is the Eucharist.  It is this way by sole precedence of the written Word.  Without the written word the Eucharist is merely bread.  I am not denying a right understanding of the Eucharist in a proper remembrance of the sole propitiatory and expiatory sacrifice of the Incarnate Lamb of God at His Cross. 

Remembrance without the infallible Word is like remembering the life of a dead person.  The reason why we can trust the divine and substantial presence of Jesus Christ in the Eucharist is because of the bodily risen Christ.  The Word in its self-authentication is provable by the bodily resurrection of Jesus Christ. 

If the infallible Word was not enough, how did God speak creation into existence?  Isn’t the infallible Word enough to speak things into existence that were not there?  Why does God assumed His own existence?  Is it blind presumption?  God’s Word is self-authenticating, because He is without the counsel of His creation.   That is God does not need counsel to tell Him He exists.   God does not question His divine presence in the Eucharist.  Christ is divinely present (not materially present) by the Father’s design through the special presence of the Spirit.

Romanists will baselessly question the special divine presence of Christ.  They will say it is merely His omnipresence.  This is a like telling a half-truth without regard to real matter at hand.  The omnipresence of Christ is surely everywhere, but image if you tried to explain to Moses in Old Testament history that He encountered the same presence of Christ in the burning bush?  Would it be the same presence that you and I experience with regard to God’s omnipresence?  Wouldn’t we say it is an immediate and special and divine presence of Christ in a substantial manner by God?  Surely we would! 

The divine presence of Christ before Moses is like the Eucharist!  It is Christ in His substantial presence.  He is present by virtue of the infallible Word.  That’s what makes it special beyond anything else.  It does not mean we should pray to the Eucharist.  No one should pray to anything or anyone but the Holy One in Holy Three and the Holy Three in Holy One.  There are those who pray to the Eucharist in Romanism.  It is worship of the creation of fallen man.  They have made an idol to worship.  It has deceived billions of professing Roman Catholics.  It’s like worshipping consecrated light but it is saying it is Jesus.  Jesus said after all He was the Light of the World.  He also said He was the Door.  It’s like transforming a door of wood into worshipping the door as Jesus. 

I have seen Roman priests place the beard into the wine.  Among the secrecy of Romanists priests it is supposed to be a more powerful way to encounter Jesus Christ.  There is also a feeling that such a thing could be transformed in hell to escape its residence.  There is no way that it makes Jesus more encounterable.  The problem is that Rome thinks it helps with forgiveness of sin.  The Roman Eucharist replaces the definite Cross.  There is unrestrained evil in hell.  Every false doctrine is present for civil adherence.  The Roman Eucharist is likely the chief doctrine there.  It is there in thought but there no relief to the pains of hell. 

If there was food in hell it would be like extra flame of God turning fallen rebels over to an extent that defies earthly experience.  It could not vanish the flames of hell but only increase them.  It brings such fury of God that I suppose the very existence of the Roman Eucharist is like eating drops of kindling flames prepared for the darkness of the abyss.   One could only find the Roman Eucharist in the abyss because it never redeems.  Hell is real spiritual flames that go beyond physical flames.  The extent of punishment is endless terror and torment. 

Do you want to really know about the Roman Eucharist?  There is an immediate presence of God in heaven unto eternal mercy for the exaltation of the glory of the unified merits of Christ alone, but there is also an immediate presence of God in hell unto eternal wrath for the exaltation of the glory of Jesus Christ for the endless terror-filled punishment of non-elect reprobates.  The Roman Eucharist is like residents of hell who are in God’s wrathful presence.  This is the real presence of the Roman Eucharist. 

My friend, why have you embraced the presence of hell on earth?  The presence of Christ in hell is a ruthless pursuit of torment.  It is like a restless soul that never has comfort but digs deeper and deeper into the abyss of agony that never heals but is scorched with spiritual flames that do not kindled the heart for Jesus Christ but for the glory of men.  It is possible to use unleavened beard in Romanism but mean it for the impure purity of idolatry.  I have seen a Roman priest put human blood on the Eucharist and say consecration but except it to be eaten on precedence of sacrilege.  I rightly suspect without conjecture that I suppose Rome’s view of transubstantiation could transform anything into Jesus Christ.  I dare mention that this is the view of Roman priests.  It avails nothing but the further bondage of the people.  It’s meritorious for increasing the displeasure of God but not the pleasure of Jesus.    

All sin comes down to idolatry.  The reason is because it is about replacing Jesus with worship of human hands.  If something is worshiped by the creation of human hands by sinners, it is not God but the creation of the sin of self-worship.  Worship of something that is of human hands is forbidden by God.  If it is forbidden by God and it is done in sin.

Do you want to please God but not add to the Unaddable Jesus?  It simply means the implantation of the Spirit’s intended meaning of the God-chosen authors about the divine, spiritual and substantial presence of Jesus Christ.  

Do you live according to the unified imputed righteousness of Christ by faith alone?  Is your Eucharist a relic somewhere or more about being a living sacrifice for Jesus because the Spirit has awakened you to live by Christ in a faith that works by His Almighty hand? 

Faithlessness is the essence of idolatry but faithfulness is a picture of Jesus.  If someone is faithful he will partake of Holy Communion through the best picture of Jesus in unleavened beard that teaches us about the all-supremacy of the atonement of the Lamb yielded to death that never conquered Him by a life that lives beyond death through Incarnate Deity! 

Remember Jesus’ presence in the Eucharist through the accompanying Word by the Word-authentication of the substantial spiritual reality of the Eucharist like the Ark of the Covenant where there is the real presence of God that only those of the particular imputation of Jesus Christ may approach, or partake of the eating and drinking of judgment and guilt of the Lord’s death!


CHAPTER 2: 

THE MASS THAT IS NOT JESUS

The Mass claims to be transformed into Jesus by the consecration of the Roman priest.  If the Mass truly is a celebration of the material presence of Jesus Christ in bodily form in the appearance of body and wine, how does any totally polluted, radically corrupt and thoroughly depraved sinner have power over the ever-living and eternal God-man? 

There is no creature that has power over the eternal Incarnate Son of Man, because He is God the Son in human flesh.  The priest claims to be another Christ in Roman theology, but this is the false blasphemy that was accused of John Huss where Roman authorities accused him of advocating the Fourth Member.  Rather this is the error of Romanism because the priesthood claims to be another Christ and priests even advocate bodily sinlessness while engaging in dirty deeds of homosexual deplorability. 

No Roman priest could actually be in the same priesthood of Jesus Christ, because He is uniquely called to His High Priestly Office as the “offering” and “offered.”  No Roman priest has the ability to be priest because he is not God and man, because they also claim to be a mediator.  The only true mediator is Jesus Christ as God and man alone, because He alone is the sinless God and sinless man in One person with two natures.  This is why every Roman priest is excluded from the being a mediator and could never bring Jesus down from heaven and turn Him into bread.

No sinner can give the Holy Triune God a demand or a command, because only God can issue commands for His sinful creatures.  A holy Triune God will grant any request that is not bound in sin, because He only grants requests that are from and unto His holy will alone.  To make Jesus into bread is contrary to the natural order of God’s creation.  The Incarnate God the Son cannot be a consecrated host because He would be reduced to a creation.  Does not the Nicene Creed state “begotten, not made?”  Are you actually suggesting God the Son takes on Himself bread that is another incarnation of sorts where bread does not provide salvation, because Jesus Christ also symbolically referred to Himself as the door of the sheep due to the fact that He is the only way to the only Holy Father who is God the Father!

Do you suppose it is some great thing to have as doctrine that God the Son is transformed into beard?  Does this make you stand before God the Father in matchless robes of Jesus Christ?  If it accomplished anything, why do you need the repetition of purification of sin while if a mortal sin was committed a Roman Catholic would be outside the state of grace the same day of partaking of the Eucharist?  Do you want to know what takes a lovelier, holier and greater Spirit-granted gift of faith of the Word of God contained in the Bible?  Is it not what the Spirit of God alone can grant to poor and helpless sinners? 

The greater and harder faith is the faith granted by the written Word and Spirit in the free unified sole imputed meritorious righteousness of Jesus Christ alone in the place of His chosen people who receive the gift of faith alone not by baptismal waters, nor works of satisfaction, nor papal indulgences, but the sheer and free power of the sovereign Triune God accompanied His matchless written Word who saves to the uttermost His people devoid of every sacrament, work, effort, willing or running: namely, have you lived so long and yet you do not know the holy preciousness of His imputed unified righteousness of Jesus Christ that alone robes and clothes you in His matchless and divine purity from heaven by His Spirit and Word? 

CHAPTER 3: 

THE BREAD THAT IS NOT JESUS

The reason why the bread is not Jesus in a material presence is because it fundamentally denies the two natures of Jesus Christ in His human and divine natures.  The beard of the Mass essentially and fundamentally confuses the human nature with the divine nature in transforming it into the literal body of Jesus Christ, because Rome says that the human nature is consecrated over every Roman altar.  The human nature cannot be at more than one place at a time, but the divine nature can be everywhere at the same time.  

We say that Jesus is the Lamb of God slain from the foundation of the earth.  We say that Jesus is the Lion of Judah who wears robes of royalty and majesty.  We also say that Jesus is the Beard of Life and He is also referred to as the Living Water because He Himself provides eternal and spiritual life.  Does the symbolic designation of Lamb, Lion, Bread and Water mean literal things that make Jesus these literal things without symbolism?  The Lamb symbolizes His slaughter; the Lion His majesty; the Bread as life and Water as peace!

Touching His human nature Jesus is absent from us at the Father’s right Hand on His matchless throne, but touching His divine nature Jesus is never absent from us and He is always present with us.  This is a vital distinction but not a separation.  It fundamentally denies the Incarnate Christ in the true balance of His human and divine natures.   We are not called to mix the human and divine natures like Rome, but we are called to distinguish between the human and divine natures.  Without a legitimate distinction between the human and divine natures it only results in heresy.  There is a limit to understanding the Incarnate Christ but we are forbidden to mix, confuse or separate the human and divine natures of Jesus Christ.

The clear testimony of the Bible does not support a double incarnation.  That is, the Bible clearly supports God the Son taking upon Himself human flesh by His immaculate conception in the Virgin Mary by the overshadowing of the Holy Spirit upon her.  He was not conceived of a human father.  The Bible does not support the God-man to be an incarnation of bread by the consecration of the Roman priest.  The Bible refers to Jesus’ death by the breaking of the beard that symbolizes His sinless humanity in His sacred body.  Therefore we reject a hypostatic union of the God-man with Roman bread on the basis of the set apart uniqueness of His divine incarnation where God the Son entered into His own creation to redeem lost, astray and wandering sheep to gather the many to honor, worship and serve Him to the uttermost by His Spirit.


CHAPTER 4: 

CAN THE DIRTY HANDS OF ROMAN HOMOSEXUAL PREISTS IN DEFILEMENT OF THE DOCTRINE OF INTENT MAKE THE BREAD INTO JESUS CHRIST?

The doctrine of intent disqualifies Rome in all her priestly affairs.  The Reformed confessional standard rejects the doctrine of intent, because not all are inwardly called by God to ministry but some are outwardly called to ministry.  Though this is the case, Reformed people always want born again people in ministry.

Most Roman priests are aware of their damnation because valid assurance is presumption.   Many Roman priests do not care if they are damned, but take it as a token of humility to be in the despair of ignorance.  (This is based on eyewitness testimony where Roman priests are persuaded with the comfort of despair).

The historical doctrine of intent invalidates the Roman Eucharist because of their hidden degradation of traditional marriage where they hold in their dirty hands the body of Jesus Christ.  There is a Roman ministry of deceit among Roman priests who suppose goodness in themselves but possess none positionally or practically. 

Rome denies the unified imputed life and death of Christ alone as a forensic declaration because she claims it is a legal fiction.  Is a legal fiction based on the real righteousness of Jesus Christ in how someone is right with a holy God?  Wouldn’t a legal fa├žade be Rome’s goodness where the Bible says in Romans chapter 3 that there is no goodness but only advocate Philippians 3:9 in the alone qualified unified merit of merits of the God-man alone?  Why turn to Roman priests as a mediator when the intent of Jesus Christ in redemption is perfectly and divinely pure to save a particular people from every tribe, tongue, people and nation?

CHAPTER 5:  

THE DOUBLE PRESENCE OF CHRIST

a.)  What is the double presence of Jesus Christ? 
The double presence of Jesus Christ is simply the proclaimation of God’s written Word and the Sunday practice of Holy Communion. 

b.)  How is this the double presence of Jesus Christ?
Jesus Christ is present in the power of the Holy Spirit in the preaching of God’s written Word and He is divinely present in the Holy Eucharist.

c.)  Does the Word preached bring conviction?
The written Word preached brings conviction because of the work of the Spirit and the remembrance of the death of the Son brings a reminder to the appeasing and expiating wounds of Jesus Christ.

d.)  How is the Holy Eucharist different than mere omnipresence?
Holy Communion involves the divine omnipresence of Jesus Christ touching His divine nature, but it is divinely special in another way, because of the written Word’s remembrance of the precious death of the eternal Son that sanctifies Holy Communion by bare precedence of administration, reflective prayer, Bible reading and partaking of the means of His divine presence in remembrance of His glorious death that conquered sin, defeated death and pardoned rebels.

BOOK: 8 –

A Little Children’s Story on the Little Lion and Lamb

The Little Lamb and Lion:
Mikey and Davey Gathered Beside Baby Jesus

Once upon a dark day there was a light from heaven.  Yes, there was a holy child born of a Virgin Mother.  He came as a poor child of this world but He was the heavenly King.  There was no King like this King for He was the Master and Ruler of kings and lords.  He came through humble means that hid His glory in human flesh.  He was not like ordinary people but He was God.  He had a Mother who raised Him with Joseph.  Mary kept things in her heart about the wonderful ways of her Son who was really the Father’s only Son forever.  Joseph cared for Jesus and taught Him to be a carpenter of wood.  Jesus was able to handle wood like He handles people.  He shapes them by His Friend the Spirit of God into His friends by the Father’s plan.  Imagine the star over the place where the Holy Child was!  Imagine this little baby as the ultimate Creator of the all things.  God the Son became man and was born of the Virgin Mary.  The wise men came to worship Him because of past prophecy about this little baby Jesus.  The baby Jesus never did anything wrong but He loved all good things.  He grew up concerned about the plan of His Heavenly Father because His mission was to save all little children.  This little baby grew up to give His life by His own power to save little children who have done wrong and to show He laid down His life He rose again.  Imagine a beautiful garden of flowers dies but when little children think of Jesus we may remember that He lives like a rebirth of a garden of wonderful roses that teach us about His saving power for everyone who places their trust in Him.   He does not ask you to add to Him but He asks you to simply trust this little baby who was God and man that always did whatsoever is right.  Imagine if this little baby was in your heart.  Imagine if you did everything like this little baby.  There was once Shepherd who held in His care a baby sheep and a baby lion.  There was no place for the baby lamb and the baby lion.  There parents searched and searched and found no place to rest.  But the baby lamb and baby lion were born in a rough place to live, but the baby lamb would come to the little children and He would give Himself for them as the offering of peace to the greatest Shepherd of all, His Father.  And the little lion wore a majesty of purple as a great King where He is friends with the baby lamb who wears a majesty of red as a great Redeemer.  And a long time ago all the animals came together in the friends of Noah’s Ark but later on all the animals came together again of the little children’s Savior Jesus Christ because the animals gather around Jesus who really is this little lamb and lion in One.  The animals worship Jesus because all things were made by Him.  Maybe you have seen a little lamb and lion, but Jesus is the picture of these friends in His creation of all things.  The little lamb says to His children “My little child, you must love the Lamb of God who is Jesus, because He came to save little children.”  The little lion says also, “I was a little lion just like you and I am the King of all things so now come blessed of heaven by speaking to God about all things.”  Remember you always have a friend in the little Lamb and Lion who is Jesus Christ.  He says “Come to me” but he also says “I can bear all things and I love you.  Do not go away, my little lambs and lions, but remember, I am always here as the holy child who came to give life forever just for you, but remember my dear little ones, I am unseen but always present; I am unthought of but always thinking of you; I am unfelt but always feeling; I am caring when no one cares.”  The Father of the little Lamb and Lion says “My dear one, there is peace through My Son.”  And the Spirit comes with the gift of the Lamb and Lion “Here is my gift to you, my dear child—yes, it is the baby Jesus.”

BOOK: 9 –

Apologetics on Predestinarian Freedom

A Treatise of Disputations on Predestinarian & Foredetermined Freedom of the Triune Godhead

A 143 Reformed Baptist Points in Defense of the Sound & Biblical Rationality of RC Sproul’s “Chosen By God” in Apologetical Answer to Dave Hunt’s “What Love Is This?”

Parts 1 & 2

By M.A. Petillo

Tuesday, January 28, 2014

Dedicated to Angel/Mentor/Pastor Theodore Murphy

Part 1 of 100 Disputations:

Does the Bible support God’s predestinarian choice before time began for every son and daughter of Adam either for God’s chosen saints unto election or damned sinners unto reprobation according to His good, holy and pure pleasure?  (Answer to pg. 40-44 in Hunt’s “What Love Is This?” in biblical support of Sproul’s “Chosen By God.”).

1.      The Holy Triune God predestines His chosen elect of the fallen sons and daughters of Adam before earthly time began without the foreseen events of any kind for redemption in election unto holiness that completely depends on the free choice of God alone.

2.      The Holy Triune God foredetermined according to His all-wise choice for the damnation unto reprobation for those chosen sons and daughters of Adam that He has designed for the object of ultimate justice for the exaltation of the eternal Son of Man unto supreme justice according to His holy pleasure.

3.      Redemption involves a choice by the Father through the Son by the Spirit among the sons and daughters of Adam in time and space before it began for the ultimate glory of God unto eternal mercy because of the good pleasure of God alone.

4.      Damnation involves a choice by the Triune Majesty in time and space among the sons and daughters of Adam before it began for the ultimate glory of God unto eternal wrath because of the good pleasure of God alone.

5.      The choice of the Triune God concerning damnation involves sin at every degree as the instrument of damnation and the eternal residence of the place of hell before a holy God.

6.      The choice of the Triune God concerning redemption does not depend on works of satisfaction, sacraments, sacerdotalism (salvation through the Roman priesthood), cooperative faith and repentance or libertarian free will but spiritual rebirth by the Holy Spirit and the Word of God that depends on God alone that gives the gift of the order of salvation in all its fullness instantaneously: that is, a new faith, a new image, a new creation, a new obedience, a new heart and a new covering in the unified merit of Jesus’ righteousness alone imputed by faith alone through the spiritual application of the Father’s design through His Son by the work of His Spirit.

7.      God ordains whatsoever comes to pass according to His all-wise good pleasure for the design of the Father by the work of the Spirit in the exaltation of the glory of the Incarnate I AM.

8.      The Father’s design of meticulous foredetermination of all things is according to His all-wisdom in holy pleasure to exalt the Cross of Jesus Christ that is actually a picture of His foredetermined fingerprints in the entire outcome of the display of His divine providence in six-thousand years of history that provides a work of the God-man that provides meaning to all things by reflection of the Father’s design of the events that brought redemption to elect sons and daughters of Adam through the propitiation and expiation of the eternal Son of Man at Mt. Calvary in the offering of Himself as the subject and object of particular redemption in the very Cross itself for His chosen lambs throughout time.

9.      The Father’s plan was the Son to die with the intent to die for His chosen people without regard to any good or bad that they would do but merely to exalt His eternal Son by the work of the Spirit who brings the gift of Jesus to His chosen people from every tribe, tongue, people and nation.

10.  Every rain drop is shaped by the Hand of the Triune God.

11.  Every snow flake is designed by the Father.

12.  Every sand particle is molded by the Son.

13.  Every molecule is especially made by the Triune God.

14.  God foredetermined the dirt on the streets but perhaps its best in the face of Satan and his enemies.

15.  Everything in all the things has meaning because of God.

16.  Everything has meaning because God foredetermined all.

17.  If God did not foredetermine all things, how could it be?

18.  If God foredetermined all things, it defers the God of deism.

19.  If God foredetermined all things, it defers libertarian free will, but establishes compatibilistic freedom.

20.  The Triune God is the First Cause in that He remains always holy but never sinful because He cannot go against His holy nature.

21.  Fallen Lucifer, angels and man are the Second Cause.

22.  The Second Cause is where all sin remains under the culpability, responsibility and accountability of themselves devoid of the blame of a Holy Triune where any sinner could justly accuse God, “You did this evil!” 

23.  The sin that Satan and fallen angels commits is his own fault but never the sin of the Holy Triune God.

24.   The sin that fallen man commits resides with him but never with a Holy Triune God.

25.  There is never a just accusation of sin against a holy Triune God, because He is by nature holy, good, and pure.

26.  The only just accusation of sin is Satan, fallen angels and fallen humanity: that is, by nature Satan and fallen angels are the darkness of sin itself but fallen man is in original sin, total depravity and radical corruption.

27.  God foredetermined the Fall of Lucifer and humanity without being blamed in a sinful sense of sin but to establish the Son’s justice against Satan, fallen angels and reprobates: that is, God desires to shape some of His creatures as objects of justice.

28.  What is the purpose of the Fall of Lucifer?  The purpose of God in foredetermination of his fall is because God in His all-wise according to His holy pleasure reserved the right to turn Lucifer over to himself for God’s precedence of making him an object of justice by the sheer power of His being.

29.  Does a Holy God do what is always right?  Most definitely! 

30.  If God makes an object of His creation an object of justice, is God unjust?  By no means! 

31.  Yet what is the cause of God’s justice?  The cause of God’s justice is that the One who has the power of Being by nature unto absolute holiness in all-wisdom through His good pleasure decides to accomplish a purpose that transcends sin but always maintains sinless, holy and pure impeccability.

32.  Does Satan have a right to sin against God if God has turned him over like all never-converted reprobates?  By no means!  God’s foredetermination holds them guilty by the nature of themselves but also by the nature of God’s all-wise self-existence.

33.  Was there meaning for the suffering of ancient Job?  Most definitely!  In what way?  Job’s suffering had meaning because God foredetermined the suffering of Job to exalt divine righteousness of the Redeemer who lives for I shall see Him in my flesh and one day the bones of my bones shall be made new unto the glorified body of the Savior unto eternal mercy!

34.  What is the motive of fallen creatures to blame a holy Triune God for their sin?  It is like saying God is not God.

35.  The motive of man for accusing a holy God of sin is not using foredetermination in its right usage to establish radical good for the honor of Jesus Christ but for radical evil because the sin of fallen man is the creature over the Creator.

36.  No one has the right to respond to God “What are you doing?” in the sense of challenging His divine right to do whatsoever He pleases because if God is God He has the right to do whatsoever He pleasures apart from sin.

37.  A holy God has allowed sin to exalt the glory of the justice of Himself according to His good pleasure.

38.  A holy God has caused sin to exalt the glory of the justice of Himself according to His holy pleasure.

39.  A holy God has determined to turn men over to sin.

40.  A holy God hides the gospel from reprobates in the presence of miracles.

41.  A holy God passes over the reprobates while not doing violence to the creature.

42.  A holy God also blinds them to the gift of the gospel in a spiritual awakening by the Spirit and Word.

43.  He could use all these things as a retainment for sin as a civil realization of civil humility.

44.  He could use a greater hatred for God’s gospel while all being God’s pursuit of establishing sinners as the object of His absolute justice.

45.  The problem with sinners is that if God allowed, caused and determined their sin like Adam’s fall it is used to wrongly accuse a holy Triune God of partaking of sin while a holy God has not partaken of sin but used it to glorify Himself unto justice without using the intent of the Cross for the wise and intelligent but He uses the sin to demonstrate His merciful compassion with His purposeful intent to save elect babes by the removing of sin by His greatest act of obedience in His Cross.

46.  Why did a holy God if He is holy determine sin in His creatures?  He foredetermined it to exalt the reward of reprobates in the glory of the eternal Son unto justice but he also exalts the gift of His imputed unified merit in the glory of the eternal Son unto everlasting mercy.

47.  A Trinitarian God in meticulous foredetermination gets glory unto mercy or justice at His approbation of all things because He always does what is right.

48.  Whatever happens in life a holy Triune God has meaning behind all things for a lesson to be learned to exalt the eternal Son unto His choice of mercy or His choice of justice at His appointed timing because all meaning in existence comes from Him but if it did not come from Him it would not be and yet He always does what is good but He gets blamed for all the bad in this world when fallen creatures do not understand that God is the innocent party in transcendent holiness while He is in a real sense injured and victimized by man’s sin and yet He remains unassailable in His self-existent nature.

49.  Rebels for evil reprobation love to exalt the sinfulness of sin, because by nature under original sin he stands condemned without the monergistic divine intervention of the Spirit and Word but the abiding fury of a holy God.

50.  Sinners can be unconverted reprobates in the very presence of the Incarnate Christ like Judas Iscariot who had blown it but as far as a holy Triune God is concerned the Cross of Jesus was not intended for this particular sinner who was the very instrument of redemption and yet God needs no creature to do anything (and also Jesus says He is sovereign because He lays down His life at His own authority and He takes it up in His own authority) but He chooses to involved His creation in this case to exalt the Father’s wrath unto the justice of Judas to go to His own place as a forever object of justice due to His designed purpose.

51.  Some sinners who are reprobates are created for justice.

52.  Some sinners who are elect are created for mercy.

53.  Sinners should not justify sin by a predestinarian God.

54.  A predestinarian God establishes not neglects the great emphasis of obeying the civil New Testament commandments but it is also never an excuse to engage in the sinfulness of sin.

55.  A predestinarian God enhances human responsibility for radical good because everything God does is good.

56.  The Father determined to glorify His eternal Son unto mercy or justice depending upon His eternal choice in all-wisdom.

57.  Does Satan have a just cause against a predestinarian God?  By no means! 

58.  There is never a ground to accuse a holy God of sin.

59.  God has the power of Being to do whatsoever He pleases.

60.  Who is like the Lord?  Do not the idols fall at His feet and crumble to dust in the retiring of Satan?

61.  One day all creation will bow before Him in worship of the only true Triune God.

62.  If responsibility is enhanced to obey a predestinarian God, why has His fallen creatures given this very reason if true to disobey Him?  It is because of idolatry through original sin.

63.  Is sin meaningless?  By no means!  It is for mercy through the chosen elect by the Cross of Jesus or it is for justice through the chosen reprobates by the dark fires of the very place of hell.

64.  Is anything meaningless?  By no means! 

65.  If the Father has a design, is it not to exalt His own dear Son unto mercy or justice? 

66.  If the Father is all about the Son, why is it so hard to see that the Father exalts the Son by the Spirit who precedes from the Father and the Son unto eternal mercy, but does anyone doubt that reprobates are not thought upon by the Triune Godhead unto object of retribution due to the abhorrence of God about sin?

67.   Does meaning by the Triune Godhead bring approbation?  By no means! 

68.  How does the Triune Godhead provide meaning without approbation of sin?  The Father provides meaning without approval of sin by divine satisfaction upon the Cross of Jesus to take it away or the vengeance of eternal hell upon reprobates.

69.  If God takes away sin by the Cross of His Son does that mean He approves of suffering as the consequence of sin?  Not every suffering is from sin, because some suffering is for God’s glory. 

70.  Will there not be tears of joy in heaven?  No doubt!  Does this constitute suffering due to sin?  By no means but in spite of it!

71.  Is there a sense of free will?  There is no doubt a sense of free will, but it is far removed from libertarian freedom.

72.  What is libertarian freedom?  It means fallen man has the spiritual ability to choose a holy God.  The Bible says fallen man is totally spiritually dead.  If fallen man is spiritually dead, how is there a basis for availing a choice unto God that constitutes spiritual awakening in spiritual rebirth?

73.  In what sense does fallen man have free will?  Fallen man has compatibilistic freedom where he is the controlled second cause under a holy God who is the first cause.

74.  Does compatibilistic freedom mean fallen man has the spiritual ability to choose Him in spiritual rebirth?  By no means! 

75.  How does fallen man chose a holy God?  Fallen man chooses by the monergistic work of the Spirit and Word.

76.  What is the monergistic work of the Spirit and Word?  It simply means God’s pre-converted elect who are awakened in time and space do not have freedom to cooperate with God.

77.  Fallen sinners who are spiritually dead come to faith by a will that remains passive.

78.  God the Spirit accompanyings the written Word of God that makes the sinner willing unto redemption by the spiritual application of the rebirth of the sinner devoid of baptismal waters through the Spirit that takes the initiative to save a chosen sinner by the Father’s design in the gift of the exaltation of the unified work of the eternal Son in His matchless life and death that is imputed by the gift of faith that is freely given to His chosen ones without a single thing done from them but completely dependent upon the Triune God for His glory of sinners not of man in anyway.

79.  What is the ultimate glory of the eternal Son?  It is the proliferation and domination of the Reformed doctrine of future glorification that is all about the exaltation of the honor, glory and magnification of the life and death of Jesus Christ imputed to the sinner where it is not the sinner who gets glory but Jesus Christ through the chosen elect sinner only because of the unified imputed meritorious righteousness of Jesus Christ alone by the Spirit’s proliferation and domination due to the Father’s design to glorify His well-beloved Son where in this so-called divine scheme of the Father Jesus Christ and Jesus Christ alone is glorified in defiance of the ways astray from Christ alone.

80.  Does fallen man chose a holy Triune God?  By no means!  There is a civil choice that leads to mere head knowledge that is not saving knowledge, but there is a choice that is from the background work of the Hound of Heaven to cause those whom He pleases to choose the eternal Lamb because He first chose us and we did not first chose Him.

81.  Have you not read that the Son is an example of the choice of the Father and Spirit for His beloved chosen ones to bear much fruit unto the foredetermined glory of the eternal Son that is a shattered, corrupted, depraved image in a fallen state that one day will be completely destined to the conformity of the everlasting Lamb of God in utter perfection through the alien righteousness of the Son?

82.  Should fallen man sin to exalt God’s goodness because all is ordained for our good?  Does a pig immerse himself in the pig-pen to get clean?  By no means! 

83.  Should fallen sinners exalt sin because God works out it for their good?  It is true that apart from Jesus Christ all men do is sin, but fallen man should not directly sin in the direct sense.  Why? 

84.  Because some sinners will be forever judged and other sinners do not use the Cross for reprobate license of the sinfulness of sin but the purpose of godliness, holiness and foredetermined good in reflection of Jesus’ imputed unified merit that requires a limitless reflection that does not add to Jesus but attempts to reflect a meticulous foredetermination that demonstrates God’s goodness everywhere. 

85.  Where can anyone escape God’s goodness?  You try to show me O you stiff-necked sinners!  Is it not true that God will work the reward for the justice of His enemies?  Is this not good?  And yet it is the greatest day of fury because it is their Day of Evil, but for God’s elect people it for the good of His chosen people for the Name’s sake of the matchless eternal Son Jesus Christ!

86.  How does God’s transcendent opening of all things in perfection relate to His meticulous foredetermination of all things?  In basic terms, He spoke all into existence by the sheer power of His Word but He never tries in the self-existent perfection of His Being.  Everything is open to Him because He knows all things.  The existence of His creation is not apart of Him in His essence, being or nature, but He has the divine, supernatural and all-powerful ability to sustain all things with His presence without being a pantheistic God, but remains distinct from His creation.

87.  Is there any meaningful encouragement for a predestinarian God?  The meaningfulness of a predestinarian God is the essence of the approbation of encouragement but the absence of all discouragement.

88.  Does a predestinarian God encourage God-centered evangelism?  By no means at all! 

89.  Tell me, was the sinless life of Jesus all about alien righteousness that no fallen man can approach except by the gift of faith?  If this is the case, how could anyone conceive of a predestinarian Savior to establish the meaning of all things contrary to compatibilistic human responsibility in doing good where the Savior viewed God’s foredetermination in pursuing the good of all things whether the good of mercy or the good of justice?

90.  What is fallen man’s out of place sin in the sense of his freedom?  It is simply the abuse of the second cause where he supposes himself sovereign and a set apart shamed pursuit of idolatry.

91.  Why does a predestinarian God choose to save some and not all?  If He damns the race of Adam by consequences of the fall, do you suppose He will save everyone? 

92.  The surprise by obvious admission is redemption because of the unanimous damnation of all but a holy Triune God will change it for some. 

93.  This Reformed truth is seen in reversing the fall by God-breathed revelation in that He damns a multitude of people during Noah’s day, but saves eight people on this good earth.

94.  Does God owe any mercy?  He owes no mercy, because He voluntarily chooses to bestow mercy in His all-wisdom.

95.  Is violence offered to the creation in monergism?  We would speak in sarcastic terms when we realize the profound lost state of sinners that God would violate our wills due to our rebellion and we dare not continue in a rebellious will, but in honesty to a holy God He does not violate the will and yet He changes it without violating His creatures but it brings about a redemptive change that is a life-long consistency of faith repentance unto redeeming the time.  I suppose a person who asks God to violate his will without a civil utterance is perhaps already awakened by a holy God.

96.  Does a predestinarian God mean God is evil?  There is no way to make this case because it is about the good of justice or mercy that is all about the Incarnate Second Person of the Trinity that is exalting, honoring and glorifying Himself where no sinner can counsel a holy God but relies on Him even if slain by Him.

97.  All civil goodness is a foredetermined gift of His hand that could never add to the gift of His imputed righteousness of Jesus Christ for His chosen unto eternal mercy for the remission of sins.

98.  A predestinarian Savior intercedes for His chosen elect by His throne in prayers to the Father of lights that is all about Himself because it is always right for Him to exalt Himself because it is the essence of what is right because what is right is all about the glory of Jesus in the meticulous craftsmanship of His very prayers even before time began that prevails His elect ones for the destiny of heaven.

99.  What is a predetermined trophy of God’s grace?  The true evidence of faith and repentance!

100.                      What is a predetermined trophy of God’s wrath?  The way of habitual sins of reprobation.

Part 2 of 43 Disputations:

Does a Triune predestinarian God constitute a violation of the free will of fallen humanity?  (Answer to pg. 42-44 in Hunt’s “What Love Is This?” in support of Sproul’s “Chosen By God.”).

1.      The freedom of God is never about a nature of sin about the nature of God.

2.      The freedom of God does not constitute an impersonal fatalism of a holy God.

3.      The freedom of God is about the glory of the Triune majesty according to His good pleasure.

4.      The sense of the freedom of fallen man is the essence of self-determination.

5.      The sense of the free will of fallen man is dependent on the nature of God.

6.      Fallen humanity is never forced in violation of their free wills to engage in anything by a holy God.

7.      The second cause is all about fallen Lucifer, fallen angels, fallen humanity whether elect, pre-converted elect or never-converted reprobates and elect angels.

8.      The first cause is about the sovereign freedom of a predestinarian foredetermined nature of a Trinitarian Godhead.

9.      A Triune God is all about the glory of Jesus unto mercy and justice.

10.  A holy Triune God establishes the free will of man by His absolute sense of cosmic freedom that is the very essence of the reason why all things are as they are because He simply willed it by the essence of His self-existent Being.

11.  The free will of Adam yielded the fall of all humanity.

12.  The fall of all humanity through Adam as our federal head was foredetermined by a holy Triune God, because He establishes the glory of the Son whether unto justice for reprobates or mercy for elect sinners.

13.  All humanity is immersed in original sin, total depravity and radical corruption.

14.  Original sin is the fault of Adam in his mutable will unto sin that is all about the consequences of the actions of the first man.

15.  Total depravity is the fault of fallen humanity but God is working out everything for the good of justice for the enemies of God or for the good of mercy for the people of God.

16.  Radical corruption is the fault of fallen humanity but God is working everything whether justice or mercy for the honoring of the Incarnate Son of Man Who is the centrality of the Triune Godhead where the Father has decreed to honor the Son unto justice or mercy at His choosing in time and space and yet before it began and where the Spirit brings the gift of the Son to His chosen lost or He brings a civil awareness of their reprobation of the very conviction which He sovereignly denies them on the basis that He owes no sinner mercy but rather justice by due precedence of their cosmic villainy.

17.  Does the freedom of God produce a just accusation of finding fault with a holy Triune God?  By no means!  By what precedence?  God-breathed revelation supports that a holy Triune predestinarian God does whatsoever He pleases but there is no darkness, sin or wrongdoing by the self-existent precedence of His very nature that is the essence of divine innocence that transcends any sort of fault finding by a fallen race that reasons against reasons and finds comfort in darkness that militates against the very transcendent innocence of a good God.

18.  Why does a Triune predestinarian God allow His fallen creatures a sense of free will?  He allows a compatibilistic freedom because He is working out His purpose, but He denies the libertarian freedom of man due to His absolute sovereignty on the grounds that a God-controlling all-wisdom knows better than a stench in His nostrils that defies a fragrant aroma to the Father and the essence of divine wisdom because of a wisdom turned backwards into a wisdom of darkness that is not the wisdom of the written Word but the wisdom of alienated good in manifold monstrosities that surpass the stars of heaven and the sands of the sea.

19.  Why did a Triune predestinarian God allow Adam mutable freedom unto sinlessness to fall into sin?  Tell me, would a good God be a good God without a nature that demands justice by His nature and demands mercy by His nature on His all-wise choice for the glory that is all about His all-righteous Son that is He has made by the foredetermined volition of the Triune Godhead?

20.  What best describes the God of the Bible?  The sovereign Potter over the clay best describes the Bible’s God, because the Potter has the all-wise power to control, cause, allow and plan the shape, molding, and everything meticulous about the creatures He makes in the clay of His hand, and He allows them to be the instrument of His will unto justice or mercy at His timing, approbation and the dictation of the glory of the Father’s eternal Son.

21.  Did the Triune Godhead cause the fall of Adam?  Tell me, what meaning is in anything without an all-wise Triune predestinarian God?  A holy Triune God caused the fall of Adam, but in what way do we speak of this? 

22.  How did a holy God cause the fall of Adam?  That eating of the tree of the knowledge of good and evil is for some mercy and for some justice in Adam’s race, but how specific should we get in the shadows of the sins as overflowing as the stars and the sand? 

23.  Do you not suppose that particular sin as would seem like a dust particle is larger than all existence and do you suppose that God the Son’s infinite blood is not enough to erase the evils of astray fallen men by the blood of Incarnate Deity? 

24.  Do you suppose that the sins of original sin and total depravity are not cured by either the mercy of Jesus at His Cross or the justice of the place of hell? 

25.  What if the shadows of sin are vaster than the sea and stars that are eternally quenched by an eternal blood that only a foredetermined shedding of God’s blood would remit? 

26.  What if it’s all of existence is about Jesus in mercy or justice at His choosing by the Father’s design through the hovering of the Spirit at work?

27.  How about the meaning of the Father in His design through His Son by His Spirit in all things is that every dust particle of sin, every sand particle of sin and every star particle of sin that defies its existence that is actually meant for the exaltation of the Son’s glory in the immersion of the blood of Incarnate Deity that defies eternity and yet is contained in eternity in His people to surpass the eternal evils of villainy that is quenched by the divine satisfaction of the limited atonement of the Cross by the intent of Jesus for a particular people that constitutes an innumerable multitude?

28.  What if the Triune God for never-converted reprobates in His causing plan allowed messes and messes amounts of sin in time and space by an all-wise Father that is meant for the eternal immersion of hell-flames of the place of outer darkness by the Triune Majesty that elect angels partake in the wrath of God for the glory of the innocent Triune Godhead forever to establish the glory of the eternal Son in absolute justice against His enemies that He puts under His feet and a perpetual generation of eternal hell-fire sinners set ablaze forevermore that will never learn of the forgiving and cleaning power of the all-exclusive matchless, efficacious and meritorious suffering of the Cross of Jesus Christ because of the Father’s design? 

29.  What if outer darkness in the place of eternal hell is meant by the Father’s design to punish the fault of a fallen humanity that is steeped in the sinfulness of sin?

30.  The first cause is innocent in all that He causes regarding the sin of fallen man.

31.  The second cause is at fault for the sin in which he commits.

32.  No one has the right to blame a holy Triune God for sin when sin happens in the second cause, because though He controls all things in His sovereignty and nothing is out of His control, He is without blame for man’s sin but man alone in a real sense is to blame for his sin, but where the meaning comes in is according to the justice of the Triune God or the Hound of Heaven (the Spirit of God) who seeks the lost at the appointed time through the Father and the Son to make them willing in defiance of the sinfulness of sin, the malice of Satan and a cosmic treachery that accompanies hell forever without salvational justification but the establishment of the very justice of a innocent God that bears the marks of injustice to spare sinners of the very thing they caused the Savior to endure but without cause but the Savior comes to establish through His divine covering the very thing fallen man completely lacks by it seems men’s defiance in His divine, alien and authentic righteousness that alone stands before the Father in that He works all for the good of His purpose!

33.  Should we sing before our Arminian brethren “You ain’t nothing but a hound dog”?  They deny the Hound of Heaven (the Holy Ghost) complete freedom in spiritual rebirth, but exalt man’s freedom where even in Adam’s mutable sinlessness freedom yielded to spiritual crime of original sin that caused the sons and daughters of Adam to all spiritual ruin in outer darkness.

34.  Will the freedom of God violate the will of Satan?  There is surely war between Satan and the Triune Majesty without a cosmic dualism (that is, a understanding that both sides are equal when the Triune God is all-powerful and Satan is merely a fallen creature in God’s predestinarian plan), but He does not even commit sin against Satan and his fallen angels but Satan and his fallen angel’s injure an unassailable God in a way to say he commits injustice against the holy majesty of God where he will be held fully accountable at the Last Day of Judgment in his pursuit of idolatry that will be cast into hell forevermore where his power will be no more. 

35.  Rather He caused the fall of Lucifer to use him precisely as an object of justice in time and space and for all eternity because He was pleased to establish His justice against one of his greatest creatures in His holy freedom to exalt the glory of the Son unto ultimate justice against the father of lies!

36.  The Father designed the mutable sinless of Lucifer to fall into sin to exalt His justice, but why?  The question is simply answered in His all-wisdom. 

37.  Is God who is God ever wrong?  No, but does it give Satan culpability to sin to establish His justice?  By no means!  He would make you think so, because after all he is a devil.

38.  It should teach Satan a lesson where he gives up his defiance and commits himself to a prison of nothingness (even if he did for argument’s sake his betrayal would be his existence), but isn’t God right to punish one who wants to after all establish His justice and is he not at fault as the second cause? 

39.  Not even Satan can accuse a just predestinarian God but holy God will have all the rights to accuse Satan according to His just pleasure.  

40.  One day Satan will reply back to the eternal Son in his defense who judges him where there is simply an overwhelming admission of guilt, sin and the established of the precedence of justice in all of it for all eternity due to the holy pleasure of God to forever punish sin because of creaturely rebellion.

41.  Is there really something to fear of wrongdoing of a holy God?  By no means!  This does not mean He does not establish His justice because of man’s sin.

42.  If you fear being wronged by a holy God, you O sinner, do not understand the very holiness of God because it is His very nature to be holy and do the elect angels say in vain “Holy, Holy, Holy” to the eternal, self-existent Three that is the very essence of Trinitarian holiness?

43.  How does God establish His absolute justice?  Through compatibilistic freedom, a holy God establishes His justice for vessels of wrath for their culpability of sin for never-reprobates but to establish justice through His Cross upon Jesus for His people.

BOOK: 10 –

95-Disputations on Civil Goodness and Imputed Righteousness

97-Disputations on the Reformed and Christian Distinctive Difference of Complete Sin-Tainted Civil Goodness for Those Outside of Incarnate Deity, Plain Thoughts, Words and Deeds of Unmistakable Evil and the Imputed Unified Redemptive Righteousness of the Incarnate King Alone in How Someone is Right With a Superlative, Self-Existent Holy Triune Creator by a Spirit-and-Word born Faith Alone

Thy works, not mine, O Christ,
Speak gladness to this heart;
They tell me all is done;
They bid my fear depart.
To whom, save thee,
Who canst alone
For sin atone,
Lord, shall I flee?
Thy pains, not mine, O Christ,
Upon the shameful tree,
Have paid the law's full price
And purchased peace for me.
Thy cross, not mine, O Christ,
Has borne the awful load
Of sins that none in heav'n
Or earth could bear but God.
Thy righteousness, O Christ,
Alone can cover me:
No righteousness avails
Save that which is of thee.  (TH, 441).

By Dr. M.A. Petillo

1.      Those outside of Jesus Christ merely possess a civil goodness.

2.      Those outside of Jesus Christ do not have the Spirit-give gift of imputed unified righteousness of Christ alone by faith alone.

3.      The difference between a civil goodness for those outside of Christ and the imputed righteousness of Christ alone in Christ is authentic redemption.

4.      Civil goodness for those outside of Christ can never spiritually save.

5.      The only goodness that spiritually saves is the person and work of Jesus Christ alone in the place of lost pre-converted elect sinners.

6.      Those outside of Christ should engage in civil goodness than outright commission of sin for the time they spend under condemnation.  This means the sinner outside of Christ engages in a “lesser evil” rather than pursuing a direct sin, but it is true that civil goodness is thoroughly tainted with sin. 

7.      For example, would we recommend to a sinner outside of Christ to engage in stealing from the poor?  By no means!  We would say exercise your civil goodness in giving to the poor, but we know it cannot save but it is a “lesser evil” in light of the fact it is not the imputed righteousness of Jesus Christ.  The new Balaam thinks that because civil goodness is tainted with sin, that sinners should just commit outright sin.  This is the so-called wicked grace of Satan that is not the true grace of Jesus Christ.  There is a civil grace that is not a true grace but true grace is the very grace of a holy Triune God.

8.      The incomparable righteousness is the sole imputed righteousness of Christ alone in how someone is right with a holy God.

9.      Civil goodness is not the incomparable goodness of Christ alone.

10.  Civil goodness is sorely tainted with prideful, self-righteous and rebellious idolatry.  By outward appearance, it seems like it is really authentic because men judge in light of men instead of in light of a holy God in a matchlessness that is truly set apart.

11.  It is true that the incomparable goodness of Christ is not civil goodness but the gospel of Christ even affects the unbelieving with a warm heart.  This could be seen in the practice of Christmas.

12.  The civil holiness of sinners outside of Christ do not compare to the authentic holiness of Christ alone, because He is superlatively and divinely matchless.

13.  There is a civil cry for the things of God that is not an authentic holiness, but it is a cry that exists in hell.

14.  There is a civil evangelism among the sons and daughters of Adam that is not from a true heart, but this is evangelism from hell.

15.  There is a difference from a civil evangelism and a true evangelism.  A civil evangelism is from outer darkness, but a true evangelism is those who believe and practice the Christian faith.

16.  There is a civil belief that is from hell that is not a true belief from God’s Spirit and God’s Word.

17.  There is a civil fear of hell that is different from a godly fear that spreads the awesome message of the gospel of Jesus.

18.  There is a civil knowledge that is different than a saving knowledge.

19.  There is a civil conversation that is different than a holy conversation.

20.  There is a civil thinking that is different than conformity to the mind of Jesus Christ.

21.  There is a civil search for God that is different than a seeking after a holy God that is the business of the Christian.

22.  There is civil reasoning that is different than a biblical rationality.

23.  There is a civil longing for heaven that is different than a Spirit-led and Word-based longing for being with Jesus Christ.

24.  There is a worldly pursuit of reprobates that is different than the Christian’s love of valleys, the sight of mountains, beautiful rivers and sunsets.  It is true the reprobate can appreciate these things, but I mean the Christian with his new nature loves the world in a different way in light of the Spirit and Word.  There is a civil love among reprobates that is different than a God-appointed love of what God has made.

25.  There is a civil love of sex that is different from a martial relationship between one man and one woman in the marriage bed left undefiled.

26.  There is a civil intellectualism that is different than a Christian intellectualism.

27.  There is a civil discernment that leads to hell that is different than a Scriptural discernment.

28.  There is a civil understanding that is different than an efficacious understanding for the Christian that causes them to spiritually change.

29.  There is a civil hearing that is different from the approbation of the Spirit in a biblical hearing.

30.  It is possible for a reprobate to understand the biblical Scriptures without a real saving knowledge.

31.  There is a false assurance that is different than a true assurance.

32.  False assurance is based on experience over the written Scriptures.

33.  True assurance is based on the written Scriptures over experience.

34.  The Spirit really testifies to a true Christian of his true assurance.

35.  False religions pursue a mere mental ascent to the alleged meaning of divine truth, but in reality it is merely a spiritually confounded mess.

36.  True religion is a Spirit and Word-born faith that is captive in everyway to the perfect obedience of Jesus Christ.

37.  There is a civil love of miracles that is different than a biblical love of miracles.

38.  The reprobates view miracles as a way to save, but miracles in themselves cannot save anyone without the regenerating presence of the Spirit.

39.  There is a civil appreciation for God’s creation that is different than a Spirit-led love of God’s handiwork in the cosmology of creation.

40.  There is a civil love for Jesus Christ that is different than a Spirit-born love of Jesus Christ.  To the one it is designed for hell but to the other it is for God’s glory unto mercy.

41.  There is a civil love for family in hell that is different than the Spirit-driven love of family in Christ alone.

42.  There is a civil love of the Bible that is different than the love of the Bible among the true people of God in Christ alone.

43.  There is a civil baptism that is different than credo-baptism.

44.  There are good and bad basketball players like how the local church is a group of saved and unsaved people, but the Reformed aim is to fill the local church with truly born again people for God’s glory unto His mercy through Jesus Christ our Redeemer and Creator.

45.  There is a civil preacher that is different than a Reformed preacher.  The difference is the meaning of the written Word.

46.  There is a civil recognition of sin that is different than a biblical awakening of sin by God’s free Spirit in light of His written Word.

47.   There is a civil warm heart that is different from a heart born of the Spirit and Word in monergistic regeneration.

48.  There is a civil justification that is different than the unbreakable justification by faith alone through Christ alone.

49.  There is a civil sanctification that is different than the true sanctification in a positional and progressive sense from the intended meaning of the biblical Word.

50.  There is a civil glorification that is not the true past and future glorification of the sole merits of Jesus Christ for His people unto His glory for mercy.  Rather civil glorification is the glory of others that partake of the merits of Christ not Christ alone.

51.  There is a civil argument that is different than a true defense for the hope that is within us revealed in the divine Scriptures.

52.  There is a civil awakening of God’s existence that is different than the Christian’s awakening of the holy, omnipresence of God.

53.  There is a civil awakening of divine Reformed truth through God’s providential illumination among all people outside of Christ that is different from a regenerating awakening for the chosen of God in Christ alone for His glory unto mercy at His appointed time by the free redemptive work of the Spirit of God and the Word of God.

54.  There is a civil judgment on religion that is different than a judgment of religion by a real and true Spirit-led Christian in Scriptural discernment.

55.  There is a civil suffering unto justice that is different than a suffering of Christians unto mercy.

56.  There is a civil corrective judgment unto damnation that is different than a Spirit-led corrective judgment unto election.

57.  There is a civil interpretation of the biblical Scriptures than a self-authenticating interpretation of the biblical Scriptures that seeks without end to arrive at the author’s intended meaning.

58.  There is a civil preaching of the biblical gospel among those called outwardly to the ministry of the Word that is different from an authentic preaching of the biblical Word among those who truly have Christ in their hearts and actually live out the written glad tidings of God’s holy Word in light of the holiness of the Cross of Jesus Christ.

59.  There are those who are twice dead among reprobates that are different than those who are spiritually alive and conquer death through the bodily resurrection of the victory of the King of kings and Lord of lords in the matchless glory of God the Father.

60.  There is a civil theologian that is different than a Spirit-awakened theologian.

61.  There is a civil apologist that is different than a Spirit-awakened apologist.

62.  There is a civil preacher that is different than a Spirit-awakened preacher.

63.  There is a civil historian that only teaches the dogmatic history of papal supremacy without regard to true history that is different than a Spirit-awakened historian about the things of God.

64.  There is a civil covering for how someone is right with a holy God among fallen sinners than the true imputed unified covering of Christ alone for true justification by a Spirit-and-Word-born faith alone among true Christians.

65.  There is a civil truth among philosophers than a true truth among Christian philosophers.

66.  There is a civil cost for a reprobate that is different than a biblical understood cost for the name’s sake of Jesus Christ.

67.  There is a civil stealing away by false religions touching spiritually brainwashed people outside of Christ in an elusive “psychological warfare” that is different than the true stealing away by the absolute freedom of God’s Spirit and written Word.

68.  There is a civil freedom of fallen man that is different than the absolute, supernatural and superior freedom of a holy Triune God.

69.  There is a civil pursuit of good works that is different than a true Christian that is created and ordained to do good works.  The main difference would be the pervasive work of God’s Spirit: namely, there is a civil goodness that comes from a holy God though fallen man is not devoid of absolute responsibility of his sin in the sin-taintedness of civil goodness but there is a good work of God’s ordination and creation for Christians to do good works.  The Christian has a new nature but those outside of Christ do not have a new nature but a fallen nature, but there is a special emphasis for the Christian by the Spirit that does not add to Christ alone in how someone is right with a holy God but demonstrates their faith in a predestinarian sense in the outworking of providential history.   This demonstrates the faith of a true Christian.  The degree of civil goodness is from a holy God outside of Christ but the degree of Spirit-led good works is also from a holy God.  None of it spiritually saves.  To the one it demonstrates that they are sinners outside of Christ in light of His matchless holiness of a holy God, but to the other good works demonstrate the faith of a Christian in light of the matchlessness of a holy God.   God controls everything in those outside of Christ for civil goodness and those in Christ for good works, but the responsibility of their total depravity lies with them.  Is sin outside the purpose of God?  By no means!  It is all in the first cause of God, but the second cause is the author of sin.  That means God is controlling things without committing sin through His good holiness!  For the one it is meant for the glory of Jesus unto justice, but for the other it is meant for the glory of Jesus unto mercy.   Which one are you?

70.  There is a civil reading of the Bible that is different than a true meaning of the Bible.  Those who have eyes to see let them see.

71.  There is a civil hearing of the Word preached that is different than a true hearing of the Word preached.  Those who have ears to hear let them hear.

72.  There is civil proclaimation of the Bible that is different than a true preaching of the Bible.  Those who have mouths to speak justice let them speak justice.

73.  There is a civil defiance in the kingdom of Satan among the providentially awakened pre-converted elect than a true rebellion against the kingdom of Satan among the converted elect.

74.  There is also a civil hatred against Satan that is different than a Christian who battles against him in spiritual warfare with the armor of Jesus Christ in a spiritual defense for God’s glory alone.

75.  There is a civil spiritual warfare against Satan for those who are not born again that is different than the Christian warfare against Satan.

76.  There is a civil love of Satan for himself to be turned over to more cosmic sin, because his alleged love is the essence of wicked sin.

77.  There is a civil loving for self-destruction among reprobates for hell.

78.  There is a civil hatred for Satan about himself that yields spite unto a defeat through pride, but there is no Incarnate Goodness in him.

79.  There is an alleged civil goodness by Satan that is a masquerading of light.  That means he is able to deceive on appearances.  That is, a house seems good by outward appearance, right?  He comes to grant that outward appearance for the interests of man, but inwardly it yields a fire so dark that only hell judges the death that never dies in outer darkness and blazing fires of real and experiential agonizing torments in the real presence of God’s outstretched wrath of wrath in the real self-torment in the gnashing of teeth where the worm does not die nor is the fire quenched.

80.  Fallen man serves the interests of fallen Lucifer.

81.  Fallen Lucifer serves the interests of men.

82.  The Christian serves the superlative holy God of the Bible.

83.  Fallen Lucifer furthers all kinds of crimes of injustice, but besides the plain love of cosmic rebellion and evil, he takes men to hell with good intentions and a scheme that never avails.

84.  Reprobates in the final analysis hate the place of hell.

85.  Christians see the reality of hell as a motivation for holiness.

86.  Fallen Lucifer and his angels are the essence of attrition.

87.  There is a civil repentance that is different than a true repentance.

88.  There is a civil fear that is different than a godly fear.

89.  There is a civil justice that is different than the justice of the Cross.

90.  There is a civil punishment that is different than eternal punishment.

91.  There is civil reward that is different than God as our greatest reward.

92.   There is a civil change of hearts that is different than spiritual rebirth.

93.  There is a civil mindset that is different than the mind of Jesus.

94.  There are civil tears of Esau that are different than the Spirit-awakened tears of St. Peter, but the commonality is both are tainted with sin and it cannot save in anyway.  To Esau tears are meant for his turning over to sin by a holy God for justice and a civil humility that does not lead to true repentance to Christ, but for St. Peter his tears are meant for his humbling through a holy God’s enabling divine grace and a Spirit-led humility unto true confession to a holy Triune God.  The set of tears of Esau is self-piety unto evil, but the set of tears of St. Peter are godly sorrow unto tears that are not an evil: namely, the tears of St. Peter though they need to be washed like his repentant confession to a holy Triune God are meant for his good while the sin-tainted tears of Esau are meant for his self-destruction to the place of hell.  It means God decides who to save and who to damn, and a holy and sovereign God is controlling the evidence in the elect and non-elect’s outward demonstration for either salvation or damnation.

95.  There is the betrayal by Judas against Jesus without restoration but the difference is for God’s people there is a threefold restoration of St. Peter by Christ due to his denial of Jesus Christ.  Every sinner that sins is restored by a holy God like St. Peter but not like Judas.  That is, Judas was never restored by a holy God.  Rather he was judged by a holy God and accursed unto a disobedience of faith in the gospel.

96.  There is a civil difference among the non-believing or unbelieving.  What do I mean?  The pre-converted elect do not yet believe and spend time under damnation, but the never-converted elect will never believe and always spend under condemnation.  The commonality is under condemnation no one really and truly believes.  How does fallen man find a way to truly believe?  Fallen man only truly believes because He makes men to differ by His sovereign choice for their salvation unto eternal mercy.  Why does a holy God seem to save great sinners like St. Paul?  A holy Triune God seeks to forgive much to gain much glory for mercy so His chosen will love much.  It is self-deception to further a pursuit of great sin to be a great sinner to be saved, but it is not self-deception to understand in self-awareness that you are a great sinner.  Its not that sin saves someone if they are a great sinner, but the only way a great sinner is saved is through God’s choice unto everlasting compassion.  Not every great sinner is saved but God may be more aware that salvation is needed through a great sinner.  God has to decide according to His righteous good pleasure.  You may want to turn to ancient Balaam or King Saul.  None of these men were saved though great sinners.  It means sin cannot save if used for damnation and a civil pursuit of life, but sin can be used by a holy God to humble sinners and test motives in a later Spirit-led turning at His appointed time from those sins to a life of practicing death to sin and life to Jesus Christ in what is legally true already because of a new creation in an outward manifestation of repentance unto life and remission.

97.  What does a sinner do when he or she cannot repent and believe the gospel?  Should the sinner sin more to get saved?  No, no!  If you follow some lawless religious people in self-deception to sin more to get saved, it will lead you to hell.  The best of Christians have been tricked by Satan, but they defeat him through Spirit-awakened repentance.  Satan and the new Balaam will not argue with you if you want to sin more: namely, he will personally take you to hell through sinning to belong to Jesus Christ but the deception is that sin will make you belong to Jesus.  It does not have the spiritual power to do that.  Some so-called Christians think they can help unbelievers to be a greater sinner to belong to Christ.  It is a folly of vanity in the evil grace of Satan!  Sin cannot make you belong to Christ, because there is no saving power in it.  It only has the power to destroy if left without a holy God in His supernatural intervention for His choice of mercy.  Christians that sin to get people saved end up on the side of Satan.  May I ask:  What does save?  It is simply the gift of the Spirit of God accompanying the Word of God applying the gift of imputed righteousness to a pre-converted elect sinner: namely, sinners should not pursue a greater sinnerhood even if a holy God saves greater sinners, but sinners without the gift of faith and repentance should hear the Word preached.  There is also no basis to sin against a hidden yet known pre-converted sinner so he learns his lesson!  You know why?  Christians that intentionally sin commit a greater degree of sin by trampling the Son of God underfoot again!   The Christians that commit an “unforced force” are abominations before a holy God, but the reprobate who commit a “forced force” are greater stenches before a holy God.  The outcome is the great pain and agony of the person who everyone sinned against.  Everyone has left.  No one is there but only in secret excusing sin through some justification.  When Christians become like the world Satan gains an edge and what was good and green in this world will be hide in the abyss of injustice.  When the world tries to be like the Christian church, it is able to hide behind a collection of false beliefs that furthers the scheme of Satan.  There is a small unity among God’s chosen people in Noah’s family in his wood constructed Ark that is heard with the laughter of sinful Sarah by the world against Christ, but there is also a unity among the reprobate that is seen in the Tower of Babel where ancient and fallen man seek to take God’s holy throne.  It is true that Satan hates a predestinarian God who works out all of this wicked madness for the good of His chosen alone.  The true Christians will repent and redeem the time through nothing added or taken away from the all-exclusive Cross where also the perfect life of Jesus is how He earned salvation for His chosen people, but the reprobate will excuse their injustice with more injustice until hell rains out of heaven again.  So again, how does someone gain faith?   It is simply the Word preached in the convicting presence of God’s Spirit.  The Word preached is where the presence of Christ abides!  This means fallen man is spiritually saved in the hearing of the written Word, because through hearing the preaching of the biblical Scriptures fallen men comes to true faith.  To replace the biblical Word preached is to bring another authority over the matchless and sole infallible superintendence of the Word of Truth.  Repent and obey the good news.

Here, O my Lord, I see thee face to face;
Here would I touch and handle things unseen,
Here grasp with firmer hand th'eternal grace,
And all my weariness upon thee lean.
Here would I feed upon the bread of God,
Here drink with thee the royal wine of heav'n;
Here would I lay aside each earthly load,
Here taste afresh the calm of sin forgiven.
This is the hour of banquet and of song;
This is the heav'nly table spread for me:
Here let me feast, and, feasting, still prolong
The brief, bright hour of fellowship with thee.
I have no help but thine, nor do I need
Another arm save thine to lean upon:
It is enough, my Lord, enough indeed;
My strength is in thy might, thy might alone.
Mine is the sin, but thine the righteousness;
Mine is the guilt, but thine the cleansing blood;
Here is my robe, my refuge, and my peace,
Thy blood, thy righteousness, O Lord my God.   (TH, 310).