Yes, the Augsburg Confession teaches that God works faith through the means of grace as opposed to Warfield's statement that man conveys means of grace. It's easy to see where sacerdotalism is being taught.
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A BRIEF AND UNTECHNICAL STATEMENT OF THE REFORMED FAITH... I believe that God has established his Church in the world and endowed it with the ministry of the Word and the holy ordinances of Baptism, the Lord's Supper and Prayer; in order that through these as means, the riches of his grace in the gospel may be made known to the world, and, by the blessing of Christ and the working of his Spirit in them that by faith receive them, the benefits of redemption may be communicated to his people; wherefore also it is required of me that I attend on these means of grace with diligence, preparation, and prayer, so that through them I may be instructed and strengthened in faith, and in holiness of life and in love; and that I use my best endeavors to carry this gospel and convey these means of grace to the whole world.
A BRIEF AND UNTECHNICAL STATEMENT OF THE REFORMED FAITH...
I believe that God has established his Church in the world and endowed it with the ministry of the Word and the holy ordinances of Baptism, the Lord's Supper and Prayer; in order that through these as means, the riches of his grace in the gospel may be made known to the world, and, by the blessing of Christ and the working of his Spirit in them that by faith receive them, the benefits of redemption may be communicated to his people; wherefore also it is required of me that I attend on these means of grace with diligence, preparation, and prayer, so that through them I may be instructed and strengthened in faith, and in holiness of life and in love; and that I use my best endeavors to carry this gospel and convey these means of grace to the whole world.
Speratus, notice the words, made known, communicated, and instructed. Now notice the stress of the phrases the blessings of Christ and the working of the Holy Spirit. He IS NOT saying the same thing as Lutheranism. Unlike Lutheranism, Warfield stresses "the true agent of all gracious operations," and "the immediate dependence upon God the Holy Spirit" as a person. The Holy Spirit is not just an instrument here like in the Lutheran sacerdotal system. In addition, you isolated the context of his words, as he also says, just before this;
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15. I believe that the redemption wrought by the Lord Jesus Christ is effectually applied to all His people by the Holy Spirit, who works faith in me and thereby unites me to Christ, renews me in the whole man after the image of God, and enables me more and more to die unto sin and to live unto righteousness; until His gracious work having been completed in me, I shall be received into glory; in which great hope abiding, I must ever strive to perfect holiness in the fear of God.
16. I believe that God requires of me, under the gospel, first of all, that, out of a true sense of my sin and misery and apprehension of His mercy in Christ, I should turn with grief and hatred away from sin and receive and rest upon Jesus Christ alone for salvation; that, so being united to Him, I may receive pardon for my sins and be accepted as righteous in God's sight, only for the righteousness of Christ imputed to me and received by faith alone; thus, and thus only, do I believe I may be received into the number and have a right to all the privileges of the sons of God.
17. I believe that, having been pardoned and accepted for Christ's sake, it is further required of me that I walk in the Spirit whom He has purchased for me, and by whom love is shed abroad in my heart; fulfilling the obedience I owe to Christ my King; faithfully performing all the duties laid upon me by the holy law of God my heavenly Father; and ever reflecting in my life and conduct the perfect example that has been set me by Christ Jesus my leader, who has died for me and granted to me His Holy Spirit that I may do the good works which God has afore prepared that I should walk in them.
J_Edwards said: The Holy Spirit is not just an instrument here like in the Lutheran sacerdotal system.
Unlike Warfield's statement, the Augsburg Confession has no sacerdotal system. The instruments are word and sacrament (i.e., means of grace) not the Holy Spirit. The mediation of man is not even mentioned.
First. God requires nothing of me, under the gospel, for salvation. God Himself works the faith of Christ, through the means of grace, which is imputed for righteousness. As the preceding article of Augsburg Confession states,
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Article IV It is also taught among us that we cannot obtain forgiveness of sin and righteousness before God by our own merits, works, or satisfactions, but that we receive forgiveness of sin and become righteous before God by grace, for Christ's sake, through faith, when we believe that Christ suffered for us and that for his sake our sin is forgiven and righteousness and eternal life are given to us. For God will regard and reckon this faith as righteousness, as Paul says in Romans 3:21-26 and 4:5.
Second. What Warfield describes as being necessary to salvation (i.e., precondition required of me), "out of a true sense of my sin and misery and apprehension of His mercy in Christ, I should turn with grief and hatred away from sin and receive and rest upon Jesus Christ alone for salvation; that, so being united to Him, I may receive pardon for my sins and be accepted as righteous in God's sight" can not save man but only condemns him because he can not keep the law of God perfectly.
Thirdly. Warfield further mixes law and gospel when he fails to mention that regenerate man does good works only imperfectly and only to the extent that the Spirit rules, leads, and guides him.
Fourthly. The true witness of Warfield, "I may receive pardon for my sins and be accepted as righteous in God's sight, only for the righteousness of Christ imputed to me and received by faith alone" can not be isolated from the errors that occur before and after.
Fiftly. The sacerdotal system of the Papists has been transformed under Warfield. Instead of Apostolic priests mediating between God and man, every man has become a mediator between God and man through his supposed ablility to convey the means of grace.
First. God requires nothing of me, under the gospel. As the preceding article of Augsburg Confession states, Quote: ________________________________________
Article IV It is also taught among us that we cannot obtain forgiveness of sin and righteousness before God by our own merits, works, or satisfactions, but that we receive forgiveness of sin and become righteous before God by grace, for Christ's sake, through faith, when we believe that Christ suffered for us and that for his sake our sin is forgiven and righteousness and eternal life are given to us. For God will regard and reckon this faith as righteousness, as Paul says in Romans 3:21-26 and 4:5.
Speratus, EVEN according to YOUR quote “faith” is required? To say NOTHING is required is NOT true. Can Jesus “believe” for YOU? If you intend to answer YES here, please begin a new set of posts. Your into your confessions again. <img src="/forum/images/graemlins/nono.gif" alt="" />
Second. What Warfield describes as being necessary to salvation (i.e., required of me), "I should turn with grief and hatred away from sin and receive and rest upon Jesus Christ alone for salvation" can not save man but only condemns him.
Related to #1 above. Can Jesus “repent” for YOU Speratus? Please begin a new series of posts, Speratus so we can yet unearth another false teaching.
Thirdly. Warfield further mixes law and gospel when he fails to mention that regenerate man does good works only imperfectly and only to the extent that the Spirit rules, leads, and guides him.
I believe that the redemption wrought by the Lord Jesus Christ is effectually applied to all his people by the Holy Spirit, who works faith in me and thereby unites me to Christ, renews me in the whole man after the image of God, and enables me more and more to die unto sin and to live unto righteousness; until, this gracious work having been completed in me, I shall be received into glory; in which great hope abiding, I must ever strive to perfect holiness in the fear of God.
I believe that God requires of me, under the gospel, first of all, that , out of a true sense of my sin and misery and apprehension of his mercy in Christ, I should turn with grief and hatred away from sin and receive and rest upon Jesus Christ alone for salvation; that, so being united to him, I may receive pardon for my sins and be accepted as righteous in God's sight only for the righteousness of Christ imputed to me and received by faith alone; and thus and thus only do I believe I may be received into the number and have a right to all the privileges of the sons of God.
I believe that, having been pardoned and accepted for Christ's sake, it is further required of me that I walk in the Spirit whom he has purchased for me, and by whom love is shed abroad in my heart; fulfilling the obedience I owe to Christ my King; faithfully performing all the duties laid upon me by the holy law of God my heavenly Father; and ever reflecting in my life and conduct, the perfect example that has been set me by Christ Jesus my Leader, who has died for me and granted to me his Holy Spirit just that I may do the good works which God has afore prepared that I should walk in them. …
I believe that as Jesus Christ has once come in grace, so also is he to come a second time in glory, to judge the world in righteousness and assign to each his eternal award; and I believe that if I die in Christ, my soul shall be at death made perfect in holiness and go home to the Lord; and when he shall return to his majesty I shall be raised in glory and made perfectly blesses in the full enjoyment of God to all eternity: encouraged by which blessed hope it is required of me willingly to take my part in suffering hardship here as a good soldier of Christ Jesus, being assured that if I die with him I shall also live with him, if I endure, I shall also reign with him. And to Him, my Redeemer, with the Father, and the Holy Spirit, Three Persons, one God, be glory forever, world without end, Amen, and Amen.
Fourthly. The true witness of Warfield, "I may receive pardon for my sins and be accepted as righteous in God's sight, only for the righteousness of Christ imputed to me and received by faith alone" can not be isolated from the errors that occur before and after.
Is there another way to be pardoned from sin? <img src="/forum/images/graemlins/bash.gif" alt="" />
Fiftly. The sacerdotal system of the Papists has been transformed under Warfield. Instead Apostolic priests mediating between God and man, every man has become a mediator between God and man through his supposed ablility to convey the means of grace.
YOU, and not those who hold the truth, are saying that individuals are REGENERATED by baptism CONDUCTED BY MAN.
YOU, and not those who hold the truth, are saying man is REGENERATED by WATER.
YOU, and not those who hold the truth, make the work of the Holy Spirit SUBSERVIENT to both the works of man and nature.
Dr. Richard Pratt (and others) in a forthcoming book (possible title by Zondervan: Four Views of Baptism) will be covering somewhat the Lutheran, Baptist, paedo, etc views of baptism. Please look for the book at your Christian retailer soon.
Speratus surmises;Fourthly. The true witness of Warfield, "I may receive pardon for my sins and be accepted as righteous in God's sight, only for the righteousness of Christ imputed to me and received by faith alone" can not be isolated from the errors that occur before and after.
Is there another way to be pardoned from sin? <img src="/forum/images/graemlins/bash.gif" alt="" />
No. In many places, as here, Warfield retains the doctrine of forensic justification. However, in other places, Warfield speaks as though faith was required as a condition of salvation, as if a person were righteous in the sight of God and saved, not by faith, but on account of his faith, for the sake of his faith, and in view of his faith.
I doubt that Warfield actually believed that man is justified through works of faith that precede and follow the imputation of Christ's righteousness. However, his errors of expression have spread widely throughout the Reform Church. In this case, the Presbyterian system failed since he was apparently never admonished concerning these errors.
However, his errors of expression have spread widely throughout the Reform Church. In this case, the Presbyterian system failed since he was apparently never admonished concerning these errors.
Uhmmm, would you mind citing examples. Please include the "exact quote," "the full context," and "fully document" each occurrence of his errors, as we have done for you. While Warfield was not perfect and I do disagree with him on some issues, I do not recall his errors on justification. <img src="/forum/images/graemlins/scratch1.gif" alt="" />
Please begin a new series of posts as this does not have to do with the issue at hand.
J_Edwards said: While Warfield was not perfect and I do disagree with him on some issues, I do not recall his errors on justification. <img src="/forum/images/graemlins/scratch1.gif" alt="" />
Please begin a new series of posts as this does not have to do with the issue at hand.
When a man rejects the means of grace in word and sacrament, he tends to look toward himself as a means of grace.
I'll prepare a review of Warfield's Brief Statement for a new thread.
J_Edwards said: VERY much like the false, “Name It, Claim It, Frame It,” doctrine of many, the Lutheran Church has the, “Baptize It, Utilize It, Exercise It,” doctrine of the church. That is when Lutherans “baptize,” they believe they “utilize” the Holy Spirit (an instrument of their cause), and thereby “exercise” out sin and redeem the sinner from the Devil, which gives eternal salvation. God becomes a manipulated secondary cause of salvation and not the primary cause! This is not salvation by grace alone!
As opposed to the Reformed who teach "means of grace" that are really not "means of grace" in a theology of "pray it; spiritualize it; and surrender to get it"?
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Martin Chemnitz, Loci theologici we need to be on guard also against this, that we do not with the Sacramentarians reduce the real efficacy of the sacraments, as if they are only external signs which only remind of or testify to something before the church. But we must believe and speak according to Scripture that the sacraments are actions of God Himself, who through this outward ministry, by offering, showing, applying, and sealing His promise to individuals, works and accomplishes by His divine efficacy those things about which the promises connected with the sacraments speak. Therefore people are to be taught that in the sacraments they should not only see the external elements or the person of the minister and only his outward action, but by faith in the Word they should see God Himself present and working through the sacraments according to [His] promise. Then they must and can easily distinguish between the external action of the minister and the internal working of God, but they must not be separated. For it is God who saves, cleanses, and regenerates, but [He does so] through the washing of water in the Word.
speratus said: All infant baptisms, emergency or otherwise, are done for the sole purpose of obeying God's command to baptize our children.
Am I missing something? <img src="/forum/images/graemlins/scratch1.gif" alt="" /> Where in scripture is this command to baptize our children. I only know of the command to baptize believers.
"Nothing can be more insulting to God than to presume to examine His Word, professing a desire to learn His mind, when we have already settled to our own satisfaction what it will say." ~A.W. Pink
speratus said: All infant baptisms, emergency or otherwise, are done for the sole purpose of obeying God's command to baptize our children.
Am I missing something? Where in scripture is this command to baptize our children. I only know of the command to baptize believers.
Oh you stepped into it now. That's been debated here: Where's the command? and here: Wicked Baptists and here: Jeremiah 31 Knowing So I suggest that you read those threads all of them and then think about if you really want to ask that question here.
Peter
If you believe what you like in the gospels, and reject what you don't like, it is not the gospel you believe, but yourself. Augustine of Hippo
True godliness is a sincere feeling which loves God as Father as much as it fears and reverences Him as Lord, embraces His righteousness, and dreads offending Him worse than death~ Calvin
I truly thank you for those links. They most assuredly confirmed my stance as a credobaptist.
"Nothing can be more insulting to God than to presume to examine His Word, professing a desire to learn His mind, when we have already settled to our own satisfaction what it will say." ~A.W. Pink
guidedbygrace said: I truly thank you for those links. They most assuredly confirmed my stance as a credobaptist.
Well as one to another I'm glad however, in case you didn't realize it we are in the land of the paedobaptist and that particular bit of discussion has been done and redone in these forums with no one changing their minds (for the most part). So to forestall any word fights, not to mention the fact that the discussion of whether we should or shouldn't baptize infants isn't really germane to the discussion at hand (its really more of a Lutheran vs Reformed view of infant baptism) I thought to steer you clear of this road you appear to desire to go down. IF you feel you must I suggest another discussion thread be started but be aware that you will not find anything in it that hasn't been already discussed in those links and others. And with that Madam I bid you adieu.
Peter
If you believe what you like in the gospels, and reject what you don't like, it is not the gospel you believe, but yourself. Augustine of Hippo
Boanerges said: So to forestall any word fights... I thought to steer you clear of this road you appear to desire to go down.
Wow! I sincerely apologize. I didn't realize my tone in any way conveyed that I was desiring confrontation. Since I'm new to this forum I was honestly curious about any scripture that was taken to be a command to baptize infants because I personally wasn't aware of any. And as a member who hopes to stick around, I didn't see anything wrong in stating what my understanding was.
"Nothing can be more insulting to God than to presume to examine His Word, professing a desire to learn His mind, when we have already settled to our own satisfaction what it will say." ~A.W. Pink
Where in scripture is this command to baptize our ![[Linked Image]](http://the-highway.com/Smileys/Eeeeeek.gif)
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That's been debated here: ![[Linked Image]](http://the-highway.com/Smileys/Ponder.gif)
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