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1689 Baptist Confession Chapter 29: Of Baptism - Commentary

Simon Wartanian | 32,129 views | 45,510 words | 3:58:30 hours | 06 March 2015 23:14

...baptism as an infant was valid. Moreover, the Armenian Church is a national church. It does not get new converts, for example. Most infants are baptized and declared Christian, even if they know not the gospel. Therefore, the only baptism that is practiced and that I have heard of is infant baptism.

I still feel guilty for asking the Lord for a sign when I had already concluded that believers’ baptism is the biblical position and that infant baptism was unscriptural. His Word was clear on this subject. So, after that service, I directly went to one of the elders and told him that I want to be baptized. After giving my testimony, I was baptized on 16-06-2013.

It is not my purpose in this chapter to overthrow the paedobaptist position by directly arguing against it, but by presenting a positive case for credobaptism—baptism upon the profession of faith. No doubt, we would have to touch upon some arguments or texts which our paedobaptist brethren like to use. But mainly, this is meant to be a positive case of what we (Reformed) Baptists believe.

§1 What Baptism Is And Is Not

Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; 1 of remission of sins; 2 and of giving up into God, through Jesus Christ, to live and walk in newness of life. 3
1. Rom. 6:3-5; Col. 2:12; Gal. 3:27^[1]
2. Mark 1:4; Acts 22:16
3. Rom. 6:4

Baptism is an ordinance of “positive and sovereign institution” (chapter 28:1) and it is an ordinance of the New Testament. Baptism is a sign of...fellowship (e.g., Gal. 3:27) and union with Christ for the party baptized. Baptism is a sign, i.e., something visible representing something invisible (union with Christ). Baptism signifies our fellowship with Him, in His death and resurrection (Rom. 6:3-5). As we are submerged in the water, we picture the Lord’s death and ours. As we come out of the water, we picture the Lord’s resurrection and ours. Baptism signifies our union with Christ or as it is here called, our being engrafted into Him (Gal. 3:27; see chapter 27). It signifies the washing away or remission of sins (Acts 22:16). It also signifies our giving up into God or our determination to submit to God, through Jesus Christ and to live and walk in newness of life (Rom. 6:4), which we have received from the Lord and which baptism pictures. Notice that baptism is called a sign and not the cause or an instrument of fellowship with Christ. It does not cause those things enlisted, but pictures these realities visibly. Which brings us to the subjects of Christian Baptism in the next paragraph.

That baptism is an institution and ordinance of our Lord is very clear from Matthew 28:18-20. There, we are given the command to make disciples of all nations by baptizing and teaching them. It is a given for Christians that it is Christ Who instituted it for all believers just like He did the Lord’s Supper. But what is baptism actually? According to the Confession, it is a sign. Being a sign means that it points beyond itself to something else and this something is the work of Christ on behalf of believers. Baptism has a mode in which it is to be performed and also specific subjects who should be its recipient. Hercules Collins in 1691 defined baptism as “an external washing, plunging or dipping a profest Believer, in the Name of the Father, Son, and Holy Ghost.”^[2] As the pre...

A Review of O. Palmer Robertson's The Israel of God

Simon Wartanian | 8,736 views | 3,313 words | 0:17:02 hours | 19 January 2017 22:25

Book Review O. Palmer Robertson Israel Of God Eschatology Covenant Theology Dispensationalism Kingdom Of God

... return back to it to check some stuff again. Get this Book and read it. You won’t regret it!

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A Review of Perspectives on the Doctrine of God

Simon Wartanian | 2,160 views | 2,894 words | 0:14:58 hours | 14 May 2022 21:35

Theology Proper Arminianism Calvinism Open Theism Review

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This Book sets to explore the doctrine of God, especially of His knowledge, immutability, and sovereignty from a Christian perspective. There are four positions, which could be sub-categorized as two Calvinist positions and two free will theism positions.

The classical Calvinist position

This Book is a little...bittersweet. I am a Reformed Baptist and thus I agree with the classical position as articulated by Paul Helm, but I must agree with the criticism given by the other contributors that Helm’s chapter was more about predestination than about theology proper and God’s relation to the world. Helm’s claim that his position is the historical (whether true or false) was met with a lot of snarkiness and set an unprofessional tone to the Book and responses, which was disappointing. Even as a Calvinist, I acknowledge that divine determinism or unconditional election is not the mainstream or default teaching of Christianity. I believe it is absolutely biblical, but it is something else to say that it is simply the default view. But were Dr. Helm’s chapter on classical theism and God’s relation to the world, then his statement would have fully been justified. The responses made even moderate statements by Dr. Helm to be absolute and extreme. This was unhelpful. Dr. Helm even spends a lot of pages preemptively responding to various views which he thought would be represented in this Book. He even discusses middle knowledge and the views of William Lane Craig on that in his section on Arminianism (Arminians usually reject middle knowledge). This space could have been used to focus more on the subject of the Book.

Dr. Helm focused on the A-Team—Augustine, Anselm and Aquinas, and provided citations from them on their views on predestination, especially as related to Romans 9 and Ephesians 1. His claims could be perhaps substantiated by his A-team, but it was disappointing for me to think that the Book would have been more upon the classical attributes such as simplicity, impassibility, immutability, divine eternity, but to find out that the bulk of his chapter was about predestination. Certainly predestination says something about God, but it seems to me to have been better to not make predestination a major point in his chapter.

The modified Calvinist position

Dr. Bruce A. Ware presents the modified Calvinist view. Dr. Ware presents a good case for his modified model, which modifies the Reformed understanding of doctrines such as divine eternity and immutability, as well as employing middle knowledge (p. 77). His modified understanding is also related to how God relates to the world. In the classic understanding, God’s relation in a sense is one-sided. It is the world that changes its relation to God, but God does not change neither acquires new relation toward the world (to protect His aseity and pure actuality). God relation to the world is a relation of reason (not a relationship, a word which classical theists are not fond of). These three doctrines are not irrelated: “Both God’s relationship to time (divine eternity) and God’s relation to change (divine immutability) need some reconsideration and reformulation to demonstrate that the God who made us chooses to live in relationship with what he has made” (pp. 85-86).

Concerning divine eternity, the classical tradition has taught that God exists outside of time and “possesses the whole of His being in one indivisible present” (Louis Berkhof). Dr. Ware suggests we und...

A Review of Hell Under Fire

Simon Wartanian | 5,707 views | 1,399 words | 0:07:19 hours | 22 January 2017 20:36

Book Review Eschatology Heaven Hell Gehenna Judgment Eternity Annihilationism Universalism Eternal Punishment Hell Under Fire

...">Hell Under Fire:

Modern Scholarship Reinvents Eternal Punishment

By Christopher W. Morgan & Robert A. Peterson

Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment. Ed. by Christopher W. Morgan, Robert A. Peterson. (Grand Rapids, MI: Zondervan, 2004).

Had this Book sitting on my shelf for a while and thought that it would merely be an academic Book and a dry read. I couldn't be more wrong. Surely it was academic, but never on a level that made it impossible for an average Bible student to understand.

The Book and Its Content

The authors are top-notch theologians in our day who in this Book respond to Annihilationism and Universalism, while at the same time give a biblical and holistic picture of hell. The subject of hell is sobering and terrifying. As believers we know that thanks to Christ we have been saved from this awful fate, which we should recognize--we rightly deserve. We likewise believe that all those without the Gospel of Christ, do not have a hope, are under the wrath of God and will everlastingly be under the wrath of God. It is terrifying to think of that and we cannot, without sympathy, discard the emotional appeal of Universalists and Annihilationists. The Bible is the sole infallible and highest authority for the Christian and if the Bible teaches that historical view of hell, then my emotions do not matter and cannot settle the truth about hell. It is as simple as that.

This Book contains 10 chapters dealing, containing among other things,

a historical survey about hell up to our day (chapter 1, by Albert Mohler Jr.);
the OT and hell (chapter 2, by Daniel I. Block);
the Lord Jesus and Hell (chapter 3, by Robert W. Yarbough);
Paul and Hell (chapter 4, by Douglas J. Moo);
the Apocalypse and Hell (chapter 5, by G. K. Beale);
Biblical and Systematic Theology as it relates to hell (chapters 7-8, by Christopher W. Morgan and Robert A. Peterson, respectively);
an examination of Universalism and its arguments (chapter 8, by J. I. Packer);
an examination of Annihilationism and its arguments (chapter 9, by Christopher W. Morgan); and finally
Hell and pastoral theology (chapter 10, by Sinclair Ferguson).

There is a ton to be learned in these chapters by the Bible student. What is to be learned from this Book should not only fill our heads with information, but motivate us to share the Gospel with the lost because of the dreadful fate which faces them if they receive not Christ and His righteousness.

The reason we believe in the existence and everlasting nature of hell and of its punishment is simply because we believe that Holy Writ teaches it. If it were not for the words of the Lord Jesus Christ Himself, who spoke more often about hell than Heaven, we would not believe in Hell, because it is so repugnant to our fallen natures.

Interaction

This work continually in

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I published my commentary on the 1689 Confession of Faith

Simon Wartanian | 5,869 views | 523 words | 0:02:44 hours | 23 April 2021 17:00

Book 1689 Confession Commentary

...

I’m so excited to announce that I have published my commentary, which is freely available on this site, in paperback form! I’ve been working on it for quite some time. At first, I just wanted to have the content in Book form. And then I began thinking that it may be beneficial for others to publish it on paper. I’ve also received questions from various people if I was planning on publishing it. After I was convinced to publish, I started searching for publishers. I’ve emailed many of them but received only one response and that particular publishing company wanted to publish the Book in 8 volumes. I didn’t even want 2 volumes, but I couldn’t go over the 700 page limit of the company I first printed my Book with. From then, the Book was split into 2 volumes, but 8 volumes of ~ 200 pages each was absolutely out of the question. I was discouraged and abandoned the project for a while until I started looking into Amazon and publishing. Seeing that it is independent, it was much easier to manage than with a publishing company, so I started working to publish it with Amazon and the two volumes have finally been published now!

The majority of the content is the same as you will find on this website, but with corrected grammar (I hope) and some expanded sections on eschatology, the person of Christ, the Trinity among others.

The title is a mouthful but I believe accurate: A Layman’s Systematic and Biblical Exposition of the 1689 London Baptist Confession of Faith. I’m not a trained theologian. I’m a software engineer and I’m a theology nerd. I’m a layman who loves the Word of God and the God of the Word. I started working on this project because I wanted to understand my faith better. My objective was to look at various topics holistically and in light of Scripture, taking that as my guide and seeing if it agrees with the Confession. That justifies the adjectives systematic and biblical.

This Book wouldn’t be a reality without the help of a lot of dead guys with their Books and commentaries in the public domain. I love reading new Books, but when I was a student (the time when I was writing the commentary) I couldn’t just afford expensive commentaries on every Book of the Bible, and I still believe that there is much to be valued in those old dead guys’ Books and commentaries.

For those wishing to buy the Books, go to your favorite Amazon and search for “A Layman’s Systematic and Biblical Exposition of the 1689 London Baptist Confession of Faith”, or:

Distributor	Books
Amazon.com	Vol. 1 - Vol. 2
Amazon.nl	Vol. 1 - Vol. 2
Amazon.de	Vol. 1 - Vol. 2
Amazon.co.uk	Vol. 1 - Vol. 2
Amazon.ca	Vol. 1 - Vol. 2
Amazon.fr	Vol. 1 - Vol. 2
Amazon.es	Vol. 1 - Vol. 2
Amazon.it	Vol. 1 - Vol. 2
Amazon.co.jp	Vol. 1 - Vol. 2

...

A Review of Jeffrey D. Johnson's The Fatal Flaw

Simon Wartanian | 10,674 views | 4,031 words | 0:20:42 hours | 27 November 2015 22:25

Reformed Baptist Covenant Theology 1689 Federalism Westminster Baptism Infant Baptism Book Review Jeffrey Johnson The Fatal Flaw

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The Fatal Flaw

Of the Theology behind Infant Baptism

For some time I have tried to get my hands on Jeffery Johnson’s Book, but Amazon did not provide it as new. That is, until I saw it on Solid Ground Books. I was able to get it along with the Kingdom of God and Hercules Collin’s Catechism.

I’ve heard a lot of good about this Book and I’ve also listened to Jeffery Johnson’s sermons/lectures on Covenant Theology especially the most recent with Pascal Denault. I’ve read his chapter in Recovering Covenantal A Heritage and listened to his sermon on the dual nature of the Abrahamic and Davidic covenants which helped me a lot. I was eager to get started on this Book and see what I could learn more.

The Paedobaptist Positions

To start, he lays down all the division of Paedobaptism. He numbers 8 –

Fides Aliena (Faith of Another) – the church supplies the faith necessary for the infant. Those who hold this position understand that faith is a necessary prerequisite for baptism. But this faith could not come from the infant, thus the Church supplies the faith that is necessary. Those who take this position also believe that baptism removes Adam’s guilt and “cleanses the heart of its inward depravity.” (p. 6, Augustine, Origen)
Fides Infusa (Infused Faith) – Faith is given at the point of baptism. When the infant is baptism, they are also given faith in that act.
Fides Infantium – Luther said “In baptism the infants themselves believe and have their own faith.” Luther was the proponent of justification by faith alone and thus for infants to be saved they had to believe. The faith of another could not do it for them. Faith is not transferable.
Sacramental Symbolism – This is Ulrich Zwingli’s position which taught that water baptism had no bearing upon the Spirit’s internal work. It was merely an external sign and symbol. Unlike the Roman Catholics and Lutherans, Zwingli did not believe that water baptism administers faith.
Pre-credobaptism – Baptism comes before the infant having faith. It does symbolize faith and union with Christ, but does not guarantee it. This is the Reformed Paedobaptist position. The Westminster says: “The efficacy of Baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongs unto, according to the counsel of God's own will, in His appointed time.” (chapter 28, paragraph 6)
Presumptive Regeneration – I’ve not had much interaction with the Dutch Reformed position here in Holland and I’ve heard only mischaracterizations of it, so I can’t say if this is the position of every church here (I live in the Netherlands). But through the influence of Abraham Kuyper, the church sought to bring baptism closer to faith. This position basically says that we believe that infants have faith and are Christian until proven otherwise. “Although it is not certain that baptism regenerates all infants, the church assumes regeneration until proven otherwise.” (p. 15)
Baptismal Regeneration – This is the position which Johnson identifies with the Federal Vision theologians, which basically says that baptism impart faith to all infants to whom it is administered, elect and non-elect. Baptism regenerates all covenant children. Zwingli divided the sign and the sacrament, Federal Vision says “God...

Review of Sam Waldron's To Be Continued?

Simon Wartanian | 5,000 views | 1,834 words | 0:09:39 hours | 20 April 2016 23:29

Sam Waldron Reformed Baptist Continuationism Cessationism Charismata Gifts Of The Holy Spirit Spiritual Gifts Book Review To Be Continued

...;"Are The Miraculous Gifts For Today?

Dr. Waldron is a respectful and good Christian scholar, but this work was not written for the big scholars, but was written for the lay Christian who is interested in topic of the gifts of the Holy Spirit.

I liked the Book and I thought that it was a pretty good case for cessationism. He tried to interact for example with Grudem on some points.

The Argument

The argument is basically:

1. There are no apostles
2. Therefore there are no prophets
3. Therefore there are no tongue-speaks
4. Therefore there are no miracle-workers

1. Apostles

First of all, by the use of Ephesians 4:9-11 he spends a paragraph or two to say that the apostolate was a gift. The word for gift in verse 9 is not the usual χάρισμα (charisma). He does not interact with those who do not accept that the apostolate was a (spiritual) gift, but rather a ministry or an office. This in my opinion is the biggest flaw in his argument.

The Cascade Argument is built around and based upon the point that the greatest "gift" – the apostolate has ceased in the first century. He in fact makes a good case on the cessation of the apostolate, but does not make a convincing case that it was a spiritual gift like those mentioned in 1Cor 12:7-10 for example. Therefore, his Cascading Argument becomes weak. This is a point that Matt Slick also brought in the back-and-forth in their debate.

The argument basically starts with, if the greatest gift has ceased, it is therefore possible that the other "miraculous" gifts have also ceased. I don't believe that the NT makes such a distinction between the gifts as the “ordinary” and “extraordinary”, or “non-miraculous” and “miraculous.” I have not been able to find this distinction yet in the text of Scripture.

2. Prophets

He demonstrates from the OT that a prophet was simply the mouth of God to the people (Ex 4:10-17; 7:1-2). Also, what the prophets said had to be 100% accurate according to the regulations of Deuteronomy 13:1-5 and 18:15-22. Therefore he proceeds to the New Testament with the same definition of prophecy and this is understandable.

He first considers few passages used in support of continuationism including Ephesians 4:11-13; 1 Cor 13:8-13 and the case of Agabus (Acts 21:10-11).

On Ephesians 4 he says that if we maintain that everything in verse 11 is needed for our maturity and unity in the faith then we are proving too much. If we follow that, then we must also say that the apostolate must continue, but we have proven that it in fact did not continue. Therefore, he says that the apostles must refer to the writings and teaching of the apostles that we have in the New Testament and prophets or prophecy refers to the Book of Revelation. He does not dispute if we have prophecy (i.e. the Book of Revelation), rather if we have ongoing or new prophecy.

I don't think that the putting of Revelation under the category of "prophets" is right. John was not writing as a prophet, but was writing with the authority of an Apostle, that is the case for every NT Book. It was either written by an apostle or an associate. I know of no NT Book whose author was an prophet.

Therefore, I do indeed agree that we have the Apostles in their writings, but I know of nothing that we have from prophets, therefore, it would seem that they would be necessary for the building up and achieving the unity of faith. (I don't know how this practically looks, but I just want to ...

Review of Walter J. Chantry's Signs Of the Apostles

Simon Wartanian | 4,806 views | 1,468 words | 0:07:37 hours | 21 April 2016 00:17

Walter Chantry Signs Of The Apostles Cessationism Continuationism Charismata Gifts Of The Holy Spirit Spiritual Gifts Reformed Baptist Book Review

...ously says (Acts 8:6-7), but then objects that it was the Apostles and not Philip who had the prerogative of ministering the miraculous gifts to others. "Every recorded instance of men in the church receiving such gifts occurred under the direct ministry of an apostle. Thus even the general exercise of miraculous powers within the church served as a testimony to the prophetic authority of the apostles." (p. 17)

I particularly do not find such argumentation strong enough. What about the believers elsewhere in Corinth, Rome or Thessalonica? And is it surprising that almost everyone (if not everyone, I'm not sure) in Acts was somehow related to the Apostles? I mean, the Book is primarily about Paul and the work of the other apostles, so obviously they would be related to them. It is not for nothing that we call the Book the ACTS of the APOSTLES.

Sixth, when I picked up the Book I was interested to see what he had to say on 2 Cor 12:12 from which the title of the Book comes. I was surprised to merely find a paragraph! He says that Paul "considered miraculous gifts as God-given proof of an apostolic ministry." (p. 15) But the passage does not connect the "signs and wonders and mighty works" to the "signs of a true apostle." Yes, Paul did do those things, but these were not the signs of his apostleship, rather as Dr. Sam Storms observes, the signs of him being a true apostle consisted in:

(a) the fruit of his preaching, that is, the salvation of the Corinthians themselves (cf. 1 Cor. 9 : l b - 2 , "Are not you the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord"; cf. 2 Cor. 3:1-3); (b) his Christlike life of holiness, humility, etc. (cf. 2 Cor. 1:12; 2:17; 3 : 4 -6; 4:2; 5:11; 6:3-13; 7:2; 10:13-18; 11:6,23-28); and (c) his sufferings, hardship, persecution, etc. (cf. 4 : 7 - 1 5 ; 5:4-10; 11:21-33; 13:4). Paul patiently displayed these "things that mark[ed]" his apostolic authority. And this was accompanied by the signs, wonders, and miracles he performed.^[2]

Seventh, he believes that the "perfect" of 1Cor 13:10 was the completion of the NT canon. He appeals to 1Cor 14:20 where the word telios is translated as "mature" instead of "perfect" to claim that when the Scripture were completed the church outgrew the "childhood of charismatic revelations." (p. 44) Not referring to the present day Charismatics, but the way he understands Paul when he speaks of being a child (v. 11). Verse 11, according to Pastor Chantry speaks of the time before the NT canon was complete, before 95 A.D. with the last Book of the NT, the Apocalypse. It is that time in the words of verse 12 that they looked in a "mirror dimly," but after the arrival of the full canon of Scripture we now see "face to face." He appeals to Num 12:6-8 to argue that the Lord spoke clearly and mouth to mouth (or face to face) to Moses and therefore (he does not explictly say this, but I believe he assumes it) what God delivered to Moses, Moses then in turn spoke to the people and it became Scripture. I don't believe that this is a proper use of this passage. The Lord had clearly favored Moses and had an intimate relationship with Him as a friend of His. The text also says the Moses beheld the form of the LORD. He saw God. Moses spoke face to face (Ex 33:11) with God. This is not what we have in Scriptures. I will not deny that God speaks a

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1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 35,261 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 26 Church Church Government Elders Deacons Members Universal Church Local Church Congregationalism Polity

... New Testament make it clear that they were composed of professing believers. No author of the New Testament assumed that he is writing to an unbelieving church. Even when they had hard words to say, they did not assume that the church may remain mixed and unpure. They had hard words to say exactly because the purity of the church is important to God. The purity of a church is tied to the purity of its individual members. If there are unbelievers among its membership then this obviously defiles the purity of that particular church.

To minimize or overlook the importance of the local church is to minimize or overlook the context of the New Testament. The majority of the New Testament Books were written to particular churches. They were not written to the universal church, but they were written to local churches in various areas in the Roman world. They were composed of definite people who belong to a particular congregation in a city. So, the epistle to the Romans is written to the Christian congregation in Rome which Paul so longed to see (Rom. 15:23). So also all other letters of Paul with the exception of the pastoral and Philemon. The dual letters to Timothy were written to him as Timothy ministered as an elder in Ephesus, which had a congregation whom Paul knew (see Acts 18-20). Peter addresses his first epistle to various churches located in “Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Pet. 1:1). Revelation is explicitly written for seven particular churches in Asia Minor (Rev. 1:4, 11; 22:16). If these local churches did not exist, then the New Testament itself would not exist. The New Testament was not written to or entrusted into the hands of a heavenly and mystical body, but various local ones.

As we said, a local church is a gathering or an assembly of believers. The New Testament speaks in various ways of these assemblies. As to location, they are said to meet in the temple at Jerusalem (Acts 2:46) as well as houses. When we are used to thinking of the word church referring to a building rather than the people, it is easy for us to be shocked that the early believers met in their homes. It is not that building that makes the church, but the gathering of believers. So, we read of the church at the house of Prisca and Aquila (Rom 16:5; 1 Cor. 16:19), the church at the house of Gaius (Rom. 16:23); the church at the house of Nympha (Col. 4:15); the church at the house of Philemon (Phlm. 1:2). A church in a whole city is referred to as in the case of Corinth (1 Cor. 1:2; 2 Cor. 1:1), Thessalonica (1 Thess. 1:1), Jerusalem (Acts 8:1; 11:2), Antioch (Acts 13:1), Caesarea (Acts 18:22), and Ephesus (Acts 20:17). Multiple churches are referred to in the singular, in a regional sense as in “the church throughout all Judea and Galilee and Samaria” (Acts 9:31). This is in the same sense when we speak of “the state of the church in the world” or in a particular place or country. Churches of a particular region are also referred to in the plural as the “churches of Asia” (1 Cor. 16:19), Achaia (2 Cor. 1:1), Galatia (Gal. 1:2; 1 Cor. 16:1), and Macedonia (2 Cor. 8:1). This most likely means that Paul is referring to multiple local assemblies in these places.

Besides being located in a certain place and thus local churches, these are churches that church, i.e., gather (Acts 2:42; 4:31; 5:16; 6:5; 12:12; esp. Acts 14:27; 15:6, 30; 20:7-8; 1 Cor. 5:4; 11:17, 20, 34; 14:23, 26; Heb. 10:25). Thus Acts 20:7 teaches that the discip...

A Review of RC Sproul's Willing to Believe & Thoughts on Free Will

Simon Wartanian | 9,726 views | 3,709 words | 0:19:03 hours | 22 February 2015 00:23

RC Sproul Willing To Believe The Controversy Over Free Will Free Will Predestination Election Sovereignty Compatibilism Calvinism Arminianism Pelagianism Semi-Pelagianism Augustine Martin Luther John Calvin Jonathan Edwards Book Review

...ist=PLZCQXOiAAhJw4AgQG_e_rGdNTByZHjRw7">http://www.youtube.com/playlist?list=PLZCQXOiAAhJw4AgQG_e_rGdNTByZHjRw7 ...