Pope’s “apostolic succession” from Judas Iscariot

Reblog from Reformed Covenanter:

Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition (2 Thessalonians 2:3)

roman

Papists vainly pretend that the pope is the successor of Peter.  Granted, the pope is the successor of an apostle. As Thomas Manton points out, however, he derives his succession from the son of perdition, Judas Iscariot:

[2.] The son of perdition, wherein he is likened to Judas: John xvii. 12, ‘None of them is lost but the son of perdition.’ Him he resembleth in covetousness, treachery, and final destruction. The term may be explained either passively, or actively:—(1.) Passively, as one condemned to everlasting destruction; as the ‘son of death,’ is one condemned to die: 2 Sam. xii. 5, ‘He shall be a son of death;’ we translate it, ‘He shall surely die.’ So ‘children of wrath,’ Eph. ii. 3; so here, ‘son of perdition.’

(2.) Actively, bringing destruction upon himself and others; one that shall destroy others, and so he is called ‘Abaddon,’ and ‘Apollyon,’ Rev. ix. 11, and is opposite to Christ, who is ‘the author of salvation.’ Heb. v. 9, but Antichrist of destruction. And let us see the parallel between him and Judas; for the person is a type, as well as the name hath a significancy. Antichrist then is like Judas—in profession, a disciple of Christ; in office, a governor of the church; but in practice, a traitor. As they said of the blind man, John ix. 9, ‘Some said, This is he; others, He is very like him.’ The Pope boasteth that his seat is apostolical, his chair is Peter’s chair, and that he is the successor of the apostle. Grant it, but there is an error of the person—not of Peter, but of Judas. Let us see the parallel:—

(1.) Judas was not a stranger, but a pretended friend and apostle: Acts i. 17, ‘He was numbered with us, and obtained part of this ministry.’ Turks [Muslims] and infidels are enemies to Christ, but Antichrist seeketh to undermine him, under a pretence of friendship; ἀντίχριστος is one in show for, and in effect against Christ, and the beast in the Revelation is said to ‘push with the horns of the lamb.’ Rev. xiii. 11. If he were a professed enemy, what mystery were there in it? But mystery was written upon the woman’s forehead, Rev. xvii. 5; and here, ver. 7, ‘The mystery of iniquity.’ It is wisdom to discern the false prophet, Rev. xiii. 18, but there needeth no great wisdom to discover an open and professed adversary.

(2.) He sold Christ for a small matter. Omnia Romae venalia: pardons, indulgences, freedom from purgatory, all to be bought with money; and it is a small matter, considering the things put to sale, the pardon of sins, the souls of men redeemed with Christ’s precious blood. The antichristian state maketh a market of religion; truth is made to yield to interest and profit.

(3.) Judas betrayed Christ with a kiss, under a pretence of honouring him: Luke xxii. 48, ‘Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?’ Antichrist is a true adversary of Christ, though he pretend to adore him; as those that murdered the present prophets would by all means beautify the tombs of the prophets deceased, and bear a respect to their memories, Mat. xxiii. 30.  He pretendeth to be his servant, yea, a servant of servants, but is really his enemy. The apostle telleth us of some that were ‘enemies to the cross of Christ,’ Phil. iii. 18. Who to appearance such friends to the cross as the rabble of nominal Christians? but they are opposers of his spiritual kingdom, the virtue and power of the cross. You have crucifixes every where, painted, carved, gilded; they are ready to worship the cross with a holy worship; they set it in their temples, altars, wear it in their bosoms, and wherever they meet it show it reverence, adorn it with gold, silver, and precious stones. Their popes and prelates have it carried before them; and are not these friends of the cross? No; they live a worldly, sensual life, and all their religion tendeth there unto; therefore enemies of the cross of Christ, because they mind earthly things. This is right antichrist-like, to betray Christ under a colour of adoration.

(4.) Judas was a guide to them that came to take Christ; and one main work of Antichrist is to be a ringleader in persecuting for religion. Christ is in heaven, death hath no more power over him; his natural body is above abuse, but his mystical body still suffereth: Acts ix. 6, ‘Why persecutest thou me?’ Antichrist is the head of the persecuting state, others are his emissaries and agents, to take Christ in his members. It is a politic religion, that must be carried on with worldly artifices, with power and cruelty.

5.) Lastly, The covetousness of Judas is set forth. He was a thief, one that carried the bag, John xii. 6. England, to its bitter cost, knoweth the polling exactions of the Papacy; all its dealings with us were to fill the bag out of this puteus inexhaustus. Now all these things should open our eyes; we may behold the man of sin, the son of perdition; one egg is not more like to another than Judas and Antichrist.

Thomas Manton, Eighteen Sermons on the Second Chapter of the Second Epistle to the Thessalonians, containing the description, rise, growth, and fall of Antichrist, with divers cautions and arguments to establish Christians against the Apostasy of the Church of Rome (1679) in The Complete Works of Thomas Manton, D.D. (22 vols, London, 1871), iii, 32-33.

The Covenant of Grace and Baptism

Posted in 2013: As I work through Durham’s commentary on Revelation I am reminded over and over about the covenant. When I picked up this work I expected to find a fairly standard commentary except for the classic Post Mil Historicist point of view, but I find it is often devotional and always deeply theological. Durham never fails to open up the scriptures with detailed notes and exegesis well before offering any interpretation of prophecy. This has caused me to revisit and think deeply about Baptist covenant theology, what it means to be a Baptist and is it Biblical. While meditating upon this subject I was reminded of the work quoted below and wanted to share.

A selection from the work of Thomas Patient published in 1654 on the subject of the new covenant of grace and its relation to the ordinance of baptism.

The New Covenant Is Not Entailed Upon Any Fleshly Linebaptism

This New Covenant was never entailed upon any fleshly line or generation as the Covenant of Circumcision was, but was confirmed of God in Christ, and to such souls only in Christ. This you find in the promise to Abraham, Gen. 12:3. “In thee shall all the Nations of the earth be blessed.”

Here you may observe that there is no respect of persons in the matter of these blessings to everlasting life. All Nations in Christ, one Nation as well as another, if in Christ, have those blessings promised to them. This much is employed in that promise that all nations out of Him are accursed.

What Is Meant by the Blessedness Promised to Abraham and His Seed

God here directs His speech to Abraham (some may say) it is true, but with respect to Christ now, Who, as touching the flesh, was then in his loins. This blessedness or justification of life which was confirmed in Abraham as a Father of all Nations, is by the Apostle Paul called the Gospel, Gal. 3:8. The Scripture foreseeing that God would justify the Heathen through Faith, preached the Gospel to Abraham. As it is written, “In thee shall all the Nations of the Earth be blessed:” so this blessedness spoken of in Gen. 12:3 is expounded by Paul, to be justification by faith in Christ, and in Acts 3, this blessedness is there expounded to be a turning of every one of them from their iniquities, Acts 3:26.

The Covenant of Grace in Genesis 15:5

Also, this Gospel promise or covenant is spoken of in Gen. 15:5. Here God bids Abraham look up to the Heavens and if he could number the stars of heaven and the sands upon the seashore, so shall thy seed be. Abraham believed God and it was accounted to him for righteousness. This promise is quoted by the apostle Paul as the Gospel Covenant in Rom. 4:3 in opposition to the Covenant of Circumcision entailed upon the flesh or fleshly line of Abraham. Circumcision was a covenant in the flesh as the Apostle calls it, which he also expounds in the 1st and 2nd verses, to be a Covenant of Works. More of that hereafter. Only that which I would observe at present is, that the Apostle confirms that Gospel promise in Gen. 12:3 and Gen. 15:5 to be the New Covenant, wherein was given, through faith, the justification of life, excluding in this point the Covenant of Circumcision, called Works, Rom. 4:1,2.

Both Covenants Were Made With Abraham

Both these covenants are made with Abraham in Gen. 17. Here you find the New Covenant made with him to verse 6. From the 7th verse to the 14th the Covenant of Circumcision in the flesh is revealed to him. The New Covenant is expressed in the third verse. Here He says, “As for Me My covenant shall be with thee, and thou shalt be a Father of many nations, or of a multitude of nations, and thy name shall be no more called Abram but Abraham, for a Father of a multitude of nations have I made thee.” This is, by the Apostle Paul in Rom. 4:17,18, held out to be the Covenant of Life. He does clearly hold the Covenant of Life distinct and different from the Covenant of Circumcision. In that place he denies that Abraham or his spiritual seed, had their justification in the Covenant of Circumcision. He brings in this, that Abraham should be a Father of many nations, “and so shall thy seed be,” as that in which Abraham and his spiritual seed, whether of Jews or Gentiles, were and should be justified.

Genesis 18:18

This promise or Covenant is made with Abraham in Gen. 18:18. “In thee shall all the Nations of the earth be blessed.” So long as Christ was, according to the flesh, in Abraham’s loins, the promise runs thus, “in thee,” meaning that through Christ, which then was in Him, should all nations of the earth be blessed.

The Seed in Isaac

But as soon as Isaac was come out of Abraham’s loins, Gen. 22:18, then He says, “In thy seed shall all the nations of the earth be blessed:” whereby seed, most strictly is to be understood of Christ, as the Apostle Paul intimates in Gal. 3:16 where he expounds this word seed, to be not seeds, as of many, but seed as of one which is Christ. So this blessedness in the Seed, Christ, is here expounded to be God’s confirming His Covenant in Christ. Note that this blessedness which David holds out to be the Covenant confirmed of God in Christ, was not entailed upon the flesh of Abraham and his fleshly seed, but made in Abraham as a Father of all the Spiritual Seed in all nations. It was confirmed in the seed, Christ, to all nations.

Here the Jews, after the flesh, have no more interest than any other nation, except it be by faith. Faith only unites to this seed and gives an in-being in the same.

The Elect Were Blessed and the Rest Were Hardened

This blessedness is expounded by David in Psalm 32, last verse, to lie in remission of sins and purgation of the heart from guile and expounded by the Apostle in Acts 3, last verse, “to be a turning every one from his iniquities.” There Peter expounds this blessedness which was confirmed in Abraham and his seed. Though Christ did fulfill this Covenant to the Elect of the Jews, the rest were hardened. They were never in this sense blessed, either in the point of justification or purgation from sin, because they were never in Christ, the true seed, by faith, nor were they ever the spiritual seed of Abraham, walking in the steps of his faith as all his spiritual seed did, Rom. 4:12 and Gal. 3:29. “If you be in Christ, then are you Abraham’s seed, and heirs according to the promise.”

Abraham and His Spiritual Seed in Christ Are Those in the Covenant of Grace

I have showed you from the clear light of Scripture that there were two covenants, a Covenant of Grace, and a Covenant of Works. The Covenant of Grace belongs to Abraham and his spiritual seed in Christ. All along from Adam to all the spiritual seed of the Woman, there are those who were born of promise as the Apostle describes the spiritual seed in Rom. 9:8. He says, “such are accounted the seed, that are so born of promise.” So at this day all nations, both Jews and Gentiles who are born again, are the seed and children. They only have an interest in the promise of salvation.

THE Doctrine of Baptism, AND THE Distinction of the COVENANTS; OR A Plain Christian Treatise, explaining the Doctrine of Baptism, and the two Covenants made with Abraham, and his two-fold Seed.

Public Prayer

by WILLIAM PERKINS (1558-1602)billyperkins

We have been considering the preaching of the Word. Now, finally, something should be said about leading in public prayer. This is the second aspect of prophesying. In it the minister is the voice of the people in calling upon God (1 Sam. 14:24; Luke 11:1).

In this connection we should note the following points:

1. The subject of public prayer should be, first, the deficiencies and sins of the people, and then the graces of God and the blessings they stand in need of (1 Tim. 2:1, 2). Tertullian says, ‘We do all pray for all emperors, that they may obtain a long life, a quiet reign, a safe family, courageous armies, a faithful council, loyal subjects, a peaceable world, and whatsoever things are desired of a man and of Caesar.’ Again, ‘We pray for emperors for their ministers and powers, for the state of the time, for the quietness of their affairs, and for the delaying of their death.’ The Lord’s Prayer covers these areas under six headings: God’s glory, God’s kingdom, and our obedience, the preservation of life, the forgiveness of sins, and the strengthening of the spirit.

2. The form of prayer should be as follows: One voice, that of the minister alone, should lead in prayer, the congregation joining in silently but indicating their agreement at the end by saying, ‘Amen’ (Neh. 8:6; Acts 4:24; 1 Cor. 14:16). This was the practice in the early church, as Justin says: ‘When the president has finished his prayers and thanksgivings, all the people present cry out with a favourable approbation, saying, Amen.’

3. But the one voice which expresses the corporate prayers of the congregation needs to be understood (1 Cor. 14:15). It should not lead in prayer in a jagged and abrupt fashion, but with a steady flow of petitions, so that empty repetitions are avoided (Matt. 6:7).

4. There are three elements in praying: (i) Carefully thinking about the appropriate content for prayer; (ii) Setting the themes in an appropriate order; (iii) Expressing the prayer so that it is made in public in a way that is edifying for the congregation.

To the Triune God be the glory!

Impassibility

Impassibility (from Latin in-, “not”, passibilis, “able to suffer, experience emotion”) describes the theological doctrine that God does not experience pain or pleasure from the actions of another being. – Wiki

Sermons on the subject here.

Okefenokee Sacred Harp Singing

fasola

A fan of traditional Sacred Harp?

This essay explores “Hoboken-style” Sacred Harp singing of the Okefenokee region of southeast Georgia and northeast Florida. It considers the history of this tradition, distinctive characteristics of this variant of Sacred Harp, and how “Hoboken-style” leaders have negotiated rapid change while maintaining core values of memory, legacy, and spiritual meaning. Sacred Harp singing in the Okefenokee dates to the mid-1800s, but, remarkably, local singers rarely sang with outsiders until the 1990s. Two important sound recordings from Florida Folk Festivals (1958 and 2000) serve as sonic benchmarks and as points of analytic departure for understanding the recent hybridization of Hoboken-style singing.

Check out the rest here. Complete with audio samples.

Yours in the Lord,

jm

EVANjellyFISH: The Creedless Christian

B. H. Carroll:
carroll
“…I want to say first of all is that it is a time that men speak disparagingly of creeds. You hear it on every side, ‘I believe in religion but I don’t care anything about theology. I love flowers but I don’t care anything for botany. Let’s have a religion without any dogma.’ Men take great credit to themselves in these utterances that they are free from the enslavement to dogmas. You must not take these people too seriously. They either don’t know what they are talking about, or else know what they say is utterly unworthy of human respect. There never was a man in the world without a creed.”

One example of how a creed or confession finds its foundation in scripture:

“…from the 8th chapter of Romans and the 34th verse. I am showing you how creeds start and confessions of faith start and how absolutely impossible it is to make light of them. Thus says Paul, ‘Who will lay anything to the charge of God’s elect? It is God that justified. Who is he that condemneth? It is Christ that died,’ (now comes the statement of the creed): ‘yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.’

Now there is a creed. That creed contains four elements:
(1) Christ died;
(2) Christ rose;
(3) Christ exalted to the right hand of the majesty on high;
(4) Up there Christ ever liveth to make intercession for us.

What is the value of that creed? By that creed, accepted in the heart and confessed with the lips, the man who so accepts and confesses is immune from any charge that angel or devil or man can make against him: ‘Who shall lay any charge to God’s elect?’

Now you just might as well proclaim yourself a simpering idiot as to stand there opposing those four things and say, ‘Oh, let’s not have any dogmas, creeds and confessions of faith; let’s have religion.’ How can you have a creedless religion? You had just as well adopt as your god a jelly-fish floated up on the beach, that has no backbone, merely a pulpy mass, as to say, ‘I want a religion without a creed.’ A man cannot have a religion without a creed and the religion he does have is not worth anything unless it is avowed. The avowal of it is a confession of faith. Now Spurgeon in his great sermon on the text I have just read called these four doctrines the four pillars of salvation. On top of these four pillars the superstructure is erected. If you pull down the pillars you pull down that which rests upon the pillars. If you take away the death of Christ, the resurrection of Christ, the enthronement of Christ or the intercession of Christ, the house of salvation falls.

Notice again the practical effects of it. In this same 8th chapter of Romans:

‘Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril or sword? Nay, in all of these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.’

If my creed was some inarticulate thing, if it was nebulous like a spray of star dust in the skies, or if it was shifting like the change of the shapes of floating clouds, or if it was traceless like the track of a serpent across a rock or the flight of an eagle through the air, I never could say, ‘I am persuaded.’ The persuasion takes possession of my heart and of my soul that no power above nor below, no distress, no famine, no peril, no nakedness, no spirit, no devil, no future, no past shall ever be able to separate me from the love of God in Christ Jesus our Lord.

A man without a creed cannot have that persuasion.”

source

Of dealing with Hereticks and Blasphemers

pleading1Keach,

As touching Hereticks or Heresy, the same Censure, when they are convicted, ought to pass against them; Heresy is commonly restrained to signify any perverse Opinion or Error in a fundamental Point of Religion, as to deny the Being of God, or the Deity of Christ, or his Satisfaction, and Justification alone by his Righteousness, or to deny the Resurrection of the Body, or eternal Judgment, or the like. Yet our Annotators say, the Word signifies the same thing with Schism and Divisions; which if so, such that are guilty of Schism or Divisions in the Church, ought to be excommunicated also. Heresies are called Damnable by the Apostle Peter; without Repentance such cannot be saved, as bring in Damnable Heresies, denying the Lord that bought them.

Two things render a Man an Heretick according to the common signification of the Word.

1. An Error in matters of Faith, Fundamental or Essential to Salvation.

2. Stubbornness and Contumacy in holding and maintaining it. A Man that is an Heretick, after the first and second Admonition reject. Now that this Rejection is all one with Excommunication, appears by what Paul speaks, I Tim. I. 20. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to Blaspheme.

Their Heresy, or Blasphemy was in saying the Resurrection was past.

Some would have none be counted an Heretick but he who is convicted and conde mned so to be in his own Conscience, mistaking Paul’s Words, Knowing t hat he that is such, is subverted, being condemned of himself. He may be con demned of himself, tho not for his Heresy, yet for his spending his Time about Questions, and strife of Words, to the disquieting the Peace of the Church ; or tho not condemned of himself directly, yet indirectly; according to the Purport of his own Notion, or what he grants about the Point in Debate, &c. Else the Apostle refers to some notable and notorious self-condemned Heretick. It is a great question, whether Hymeneus and Alexander were condemned in their own Consciences, about that Heresy charged upon them, and yet were delivered up to Satan. However the Rule is plain, respecting any that are subverted, and resolutely maintain any Heretical Notion, i.e. after he hath been twice (or oftner) admonished, that is, after all due means used, and pains taken with him, to convince him of his abominable Error; and yet if he remains obstinate, he must be delivered up to Satan; that is, the righteous censure of the Church must pass upon him, as in the case of other notorious Crimes. Heresy is a Work of the Flesh: and hence some conceive such ought to be punished by the Civil Magistrate.

The Glory of a True Church — Keach | Founders

Honey Out of the Rock

Let sin break your heart, but not your hope in the gospel. – Thomas Wilcox

…just wanted to draw your attention to a short, free epub written by Thomas Wilcox found on Monergism Books.

psalm

A short Biography provided by Monergism.com:

Thomas Wilcox was born in August, 1621 at Lyndon, Rutland, and probably was well educated. He was a Particular Baptist elder of a small congregation, which met at his house in London before the Plague. In those days of persecution, he was known for moderation, and preached frequently among the Presbyterians and independents. He was imprisoned in Newgate more than once, and suffered much for the sake of Nonconformity. After 1665, he pastored a Particular Baptist church, whose meeting-house was a small wooden building in Three Cranes Alley, Tooley Street in the Borough of Southwark. He labored lovingly, with pen as well as tongue, until his death on May 17, 1687 at the age of 65, leaving a widow and three children.

Wilcox’s well-known tract, “A Choice Drop of Honey from the Rock Christ,” often reprinted, and also translated, was much used of God. In the early 18th century there lived in central Finland a farmer named Paavo Ruotsalainen; here in the wilderness of Savo he had no other schooling apart from attending confirmation classes, but he loved reading, and in his early years was given a Bible, a very rare gift in those days; he had read it through three times by the time he was sixteen. For a long time he was unable to find peace for his soul, so much so that his family feared for his mind. Then Willcox ’s tract came his way,and showed him the one thing needful. Also he heard of a smith who might help him, and having found him, he was given the news that Christ would make himself known to him, a needy sinner; and it was but a short time before the Lord granted peace.

Soon we find that Ruotsalainen was going about preaching; it is estimated that if all of his journeys were added together,it would amount to a voyage around the world, and all the time he was a farmer needing to attend to his fields, and making most journeys by foot. He found that communion with Christ is not only made a reality to those alone who recognize their own wretchedness, but also that only by the same acknowledgement can this communion be maintained. For many, the sweet sensations of forgiveness are experienced solely in the early stages of conversion. One of his much quoted statements goes like this: “You started on your way with honey, but now have pitch and tar for food.” He feared a false security based on a dead faith. Only in the school of the cross is grace given; only the re, is the Christian assured of his salvation.

In his old well-thumbed Bible, preserved in Aholans aari, the farm in Nilsia where he spent the last years of his life, he had someone write the following words: “In this book lies the secret and kernel of the whole of life, and no one, neither the good nor the clever, can know or understand this great and precious secret, when his eyes have not been opened to his own wretchedness.” Taught thus by the Lord, he thought deeply and knew well what was in the heart of man. He became the Huntington of Finland. Many valued his counsel, and he saw the Lord raise up a generation of preachers, and many communities of the Lord’s people gathered as a result of his ministry; and so much stemmed in the first place, under God’s blessing to the reading of “A Choice Drop of Honey from the Rock Christ.” We now send forth his tract, which was recommend ed by William Romaine in his day, desiring the Lord’s rich blessing upon it. [end quote]

A few pithy quotes:

“Apply what you will besides the blood of Christ, it will poison the sore.”

“All temptations, Satan’s advantages, and our complainings, are laid in self-righteousness, and self-excellency.”

“Whatever comes in when you go to God for acceptance, besides Christ, call it anti-Christ; bid it begone…”

“Christ alone did tread the winepress, and there was none with Him, Isa. 63:3”

“You complain much of yourself. Does your sin make you look more at Christ, less at yourself? That is right, or else complaining is but hypocrisy.”

“In all your temptations be not discouraged Jam1:2.Those surges may be not to break you but to heave you off yourself upon theRock Christ.”

“…Christ is our temple, sacrifice, altar, high priest, to whom none must come but sinners, and that without any offering, but His own blood once offered, Hebrews 7:27.”

“When you mourn for sin, if you do not see Christ then, away with it, Zech. 12:10.”