1. Fallacy: God cannot and does not impute sins of believers to their account.
Rebuttal: The fact is that God cannot do otherwise if believers go back to sin again. Sin has to be inputted where there is a law broken. (Rom. 5:13; 6:23; 8:12-13)
2. Fallacy: Christ bore the sins of the saved and they cannot be charged to him more than once. Even in civil courts, a crime cannot be charged to a man twice.
Rebuttal: This is only half truth as it deals with sins that have been forgiven. If the same man commits the same sin again, any civil court will charge them to the same man again. Yes, again and again, if he commits them that very many times. So it is with the divine court. A man forgiven of past sins must quit sin. If he commits the same sin again after conversion, he will be charged with them again. They must be properly confessed and forgiving again or he will pay the death penalty for the new crimes (Ezek 18:4, 20-26; Rom 6:23; 8:12-13; 1 Cor 6:9-11; Gal 5:9-21, 2 Tim 2:12)
3. Fallacy: All sins, past, present and future are forgiven once and forever.
Rebuttal: Christ borne the sins of all men, but one cannot receive forgiveness until sin is committed and confessed. Even sins that are committed but not confessed are not forgiven. (Lk 13:3; 1Jn 1:9). The fact that all sinners are not saved proved this. If men could not be dammed for committing unconfessed sins which Christ has borne, then no man will be lost, for he bore the sins of all (Rom 5:8; Gal 1:4; 1Pet 2:24; 3:18; Heb. 2:9). Redemption cannot become effective with anyone who refuses to repent and conform to the whole truth ( Mk 16:15-16; Lk 13:3, 5; Acts 2:38; 3:19; 1Jn 1:7,9)
4. Fallacy: Good cannot and does not see the sins of believers. In fact, their sins are not real sins. All he sees is the blood of Jesus Christ that automatically cover sin. One born again cannot commit sin
Rebuttal: These claims are denials of every principle of human and divine governments. No government could possibly be just and righteous that permitted such a programme with criminals. In human government, no case is known where a criminal was forgiven and told that he could not possibly be held responsible for committing the same crime again. That if he did committed such, it was not really a crime in his case; that it will be automatically forgiven; that the law will never again see any crime he committed; that all it will see would be the pardon he has received and that stipulated in the pardon was absolute freedom from any future punishment, even for the worst of crimes. Every sane, just and righteous being would rise up to overthrow such a government if one existed. And yet this is the kind of government many in the church teach and believe in as divine government. God has repeatedly stated that he will punish every sin, even to every idle word (Matt 12:27-39; Rom 2:12-16; 2Cor 5:10; Rev 20:11-15)
5. Fallacy: It dishonors the blood of Christ to teach that it covers only past sins or the sins of the faithful only. A believer does not have to continue to be faithful to be saved. Sin can never reign over a saved man again regardless of what he does. He is saved even though he serves sin and Satan. Not one child of God can return to his former state of sin and be condemned. He cannot chose to be saved or lost. God chose men to be saved and all such are secured in his choice. If a man could chose to be saved or lost, then he will be more powerful than God. There is no human element in salvation. All men sin everyday. The only difference between the saved and unsaved is that one has accepted Christ and the other has not. Sin is inseparable from one in this life. In the believer, sin is unchanged and unchangeable, even the unsaved are not condemned for their sins, how much less is this true of the saved. God is able to keep one saved who may be sinning every day. If man’s choice govern his destiny, then the sovereign grace of God is subject to the will of man, and God himself ceased to be sovereign.
Rebutted: There is not one scripture to support these false claims. God does not lose sovereignty through his plan of redemption requiring men to meet his terms or be lost. Obedience to God according to the gospel is the basis of all justification, and imputation of righteousness to man. God requires confession of sins (Lk 13:3, 5; 1Jn 1:9). Faith (Jn 3:16, Eph 2:8-9) and Choice on man’s part in conformity to the plan of redemption before he justifies a man (Mk 16:16; Rom 1:5,16; 3:24-31; 5:1-11; Rev 22:17). From God’s standpoint, redemption is provided for all men, and it is his will that all accept Christ and be saved (Jn 3:16; 1 Tim 2:4; 2 Pet 3:9; Rev 22:17), but no man will be forgiven who personally refused to believed and conform to the gospel. When one does obey the gospel, then and then alone sins are forgiven and not inputted to him, and this is all imputation means in Ps 32:2; Rom 4:3-13, 22-25, 2Cor 5:19. No believer has to sin, but if he does it, it will be charged to him and he will pay the death penalty if he dies in sin (Ex 32:32; Ezek 18:4, 20-26; Rom 6:16-23; Rom 8:12-13; 1 Cor 6:9-11; Gal 5:19-21; Gal 6:7-8; 2 Tim2:12; Jam 5:19-20)