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Martyred for the Gospel

Martyred for the Gospel
The burning of Tharchbishop of Cant. D. Tho. Cranmer in the town dich at Oxford, with his hand first thrust into the fyre, wherwith he subscribed before. [Click on the picture to see Cranmer's last words.]

Collect of the Day

The Fifth Sunday after the Epiphany.
The Collect.

O LORD, we bessech thee to keep thy Church and household continually in thy true religion; that they who do lean only upon the hope of thy heavenly grace may evermore be defended by thy mighty power; through Jesus Christ our Lord. Amen.

Daily Bible Verse

Monday, November 03, 2014

The Anglican Church in North America Discriminates Against Reformed Ministers and Congregations



"How the mighty have fallen, And the weapons of war perished!" (2 Samuel 1:27 NKJV)

Robin Jordan on the Anglican Church in North America:


A careful examination of the Anglican Church in North America’s formularies—its constitution, canons, rites and services, and catechism—reveals the systematic exclusion of the Anglican Reformed beliefs and liturgical practices from these formularies.
The Anglican Church in North America in its formularies does not extend to the Anglican Reformed clergy and congregations the freedom to practice and propagate their faith that it extends to Anglo-Catholic and philo-Orthodox clergy and congregations.
The constitution and canons of the Anglican Church in North America do not offer Anglican Reformed clergy, ordination candidates, dioceses, networks, and congregations any protection from theological discrimination.

Why North America Needs a Second Alternative Anglican Province


I agree somewhat with what Robin Jordan is saying.  But what he does not get is that no Reformation Anglican or Reformed/Calvinist minister or congregation would dare to join an apostate denomination or "communion."  James I. Packer and other compromisers are basically in fellowship with heresiarchs who lead their congregations and the communion as a whole to hell.  It was never a possibility that oil and water would mix.  Truth and deception are as incompatible as good and evil.

Woe to those who call evil good, and good evil; Who put darkness for light, and light for darkness; Who put bitter for sweet, and sweet for bitter! 21 Woe to those who are wise in their own eyes, And prudent in their own sight! (Isaiah 5:20-21 NKJV)

One of the founding Bishops of the Reformed Episcopal Church, Charles Cheney, delivered a sermon which logically pointed out the incompatibility of Anglo-Catholicism with Biblical Christianity and Reformation Anglicanism:


It is sometimes urged that the Church of Christ existed before the Gospels, and that therefore the traditions of the Church are to be accepted as authoritative interpreters of the New Testament. So did the tradition to which St. John refers at the close of his Gospel, that Christ had declared that the beloved "disciple should not die," exist before the Gospel which corrected it. But for that very reason was that part of St. John's Evangel written, that it might contradict, upon the authority of inspiration, the errors of ecclesiastical tradition, and brand the previous belief of the Church as a lie that no Christian was to accept.

The Evangelical Ideal of the Visible Church, by Bishop Charles Cheney.

Ironically, the Reformed Episcopal Church is now a full-blown Anglo-Catholic denomination that discriminates against Calvinists and Reformed Anglicans and Evangelical Protestants in general.  That is why the REC is now a full member of the Anglican Church in North America.

How the mighty have fallen.  The Reformed Episcopal Church was founded on the principles of the Anglican and Protestant Reformation.  Its founders are probably rolling over in their graves.

 "The beauty of Israel is slain on your high places! How the mighty have fallen! 20 Tell it not in Gath, Proclaim it not in the streets of Ashkelon-- Lest the daughters of the Philistines rejoice, Lest the daughters of the uncircumcised triumph. (2 Samuel 1:19-20 NKJV)
 "How the mighty have fallen in the midst of the battle! Jonathan was slain in your high places. (2 Samuel 1:25 NKJV)
 "How the mighty have fallen, And the weapons of war perished!" (2 Samuel 1:27 NKJV)

See also:   Bishop Leonard Richs Presides

John Gill on the Two Administrations of the Covenant of Grace



". . . Nor was the covenant of works the first and most ancient covenant; the covenant of grace, as an eternal compact, was before that . . ." 
-- John Gill

[Revelaton 13:8].

I have considered the covenant of grace in a former part of this work, as it was a compact in eternity, between the three divine persons, Father, Son, and Spirit; in which each person agreed to take his part in the economy of man's salvation: and now I shall consider the administration of that covenant in the various periods of time, from the beginning of the world to the end of it. The covenant of grace is but one and the same in all ages, of which Christ is the substance; being given for "a covenant of the people", of all the people of God, both Jews and Gentiles, who is "the same" in the "yesterday" of the Old Testament, and in the "today" of the New Testament, and "for ever"; he is "the way, the truth, and the life", the only true way to eternal life; and there never was any other way made known to men since the fall of Adam; no other name under heaven has been given, or will be given, by which men can be saved. The patriarchs before the flood and after, before the law of Moses and under it, before the coming of Christ, and all the saints since, are saved in one and the same way, even "by the grace of our Lord Jesus Christ"; and that is the grace of the covenant, exhibited at different times, and in divers manners. For though the covenant is but one, there are different administrations of it; particularly two, one before the coming of Christ, and the other after it; which lay the foundation for the distinction of the "first" and "second", the "old" and the "new" covenant, observed by the author of the epistle to the Hebrews (Heb. 8:7,8,13; 9:1,15; 12:24), for by the first and old covenant, is not meant the covenant of works made with Adam, which had been broke and abrogated long ago; since the apostle is speaking of a covenant waxen old, and ready to vanish away in his time: nor was the covenant of works the first and most ancient covenant; the covenant of grace, as an eternal compact, was before that; but by it is meant the first and most ancient administration of the covenant of grace which reached from the fall of Adam, when the covenant of works was broke, unto the coming of Christ, when it was superseded and vacated by another administration of the same covenant, called therefore the "second" and "new" covenant. The one we commonly call the Old Testament dispensation, and the other the New Testament dispensation; for which there seems to be some foundation in 2 Corinthians 3:6,14 and Hebrews 9:15 these two covenants, or rather the two administrations of the same covenant, are allegorically represented by two women, Hagar and Sarah, the bondwoman and the free (Gal. 4:22-26), which fitly describe the nature and difference of them. And before I proceed any farther, I shall just point out the agreement and disagreement of those two administrations of the covenant of grace.


A Body of Doctrinal Divinity
Book 4—Chapter 1


Wednesday, October 29, 2014

Reprobation Is the Cause of Blindness: John Calvin



If, then, all "the rest," in the salvation of whom the election of God does not reign, are "blinded," it is doubtlessly and undeniably manifest that those same persons who, by their rebellion and provocation of the wrath of God, procured to themselves this additional blindness, were themselves from the beginning ordained to blindness.   -- John Calvin


The third account or cause why we are in error, according to our worthy friend Georgius, is because, though the Scripture does indeed make mention of men being "blinded" and hardened," yet we do not bear in mind that such greater punishments are inflicted on sins of greater magnitude. We, however, on our part, do not deny that which is clearly confirmed by numberless testimonies of the Scripture, that God punishes with blindness, and with many other modes of judgment, contempt of His grace, pride, obstinacy, and many other kindred sins. And, indeed, all those conspicuous punishments, of which mention is made throughout the Scriptures, ought to be referred to that general view of the righteous judgment of God in the display of which we ever see, that those who have not duly feared God, after they had known Him, nor have reverenced Him as they ought, have been "given over to a reprobate mind," and left to wallow in every kind of uncleanness and lust. But on this deep subject we shall dwell more fully hereafter.

Although, therefore, the Lord doth thus strike the wicked with vindictive madness and consternation, and doth thus repay them with the punishment they deserve; yet this does not at all alter the fact that there is, in all the reprobate generally, a blindness and an obstinate hardness of heart. So, when Pharaoh is said to have been "hardened" of God, he was already, in himself, worthy of being delivered over unto Satan by the Most High. Moses, however, also testifies that Pharaoh had been before blinded of God "for this very purpose" (Exod. ix. 16). Nor does Paul add any other cause for this, than that Pharaoh was one of the reprobate (Rom. ix. 17). In this same manner also does the apostle demonstrate that the Jews, when God had deprived them of the light of understanding, and had permitted them to fall into horrible darkness, suffered thereby the righteous punishments of their wicked contempt of the grace of God. And yet the apostle plainly intimates that this same blindness is justly inflicted of God upon all reprobates generally. For he testifies that the "remnant were saved "according to the election of grace," but that all "the rest were blinded." If, then, all "the rest," in the salvation of whom the election of God does not reign, are "blinded," it is doubtlessly and undeniably manifest that those same persons who, by their rebellion and provocation of the wrath of God, procured to themselves this additional blindness, were themselves from the beginning ordained to blindness.

John Calvin:  A Treatise of the Eternal Predestination of God.  Section VI



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