What is Calvinism?

It is very odd how difficult it seems for some persons to understand just what Calvinism is. And yet the matter itself presents no difficulty whatever. It is capable of being put into a single sentence; and that, on level to every religious man’s comprehension. For Calvinism is just religion in its purity. We have only, therefore, to conceive of religion in its purity, and that is Calvinism.

In what attitude of mind and heart does religion come most fully to its rights? Is it not in the attitude of prayer? When we kneel before God, not with the body merely, but with the mind and heart, we have assumed the attitude which above all others deserves the name of religious. And this religious attitude by way of eminence is obviously just the attitude of utter dependence and humble trust. He who comes to God in prayer, comes not in a spirit of self-assertion, but in a spirit of trustful dependence.

No one ever addressed God in prayer thus:

“O God, thou knowest that I am the architect of my own fortunes and the determiner of my own destiny. Thou mayest indeed do something to help me in the securing of my purposes after I have determined upon them. But my heart is my own, and thou canst not intrude into it; my will is my own, and thou canst not bend it. When I wish thy aid, I will call on thee for it. Meanwhile, thou must await my pleasure.”

Men may reason somewhat like this; but that is not the way they pray.

There did, indeed, once two men go up into the temple to pray. And one stood and prayed thus to himself (can it be that this “to himself” has a deeper significance than appears on the surface?), “God, I thank thee that I am not as the rest of men.” While the other smote his breast, and said, “God be merciful to me a sinner.” Even the former acknowledged a certain dependence on God; for he thanked God for his virtues. But we are not left in doubt in which one the religious mood was most purely exhibited. There is One who has told us that with clearness and emphasis.

The Calvinist is the man who is determined that his intellect, and heart, and will shall remain on their knees continually, and only from this attitude think, and feel, and act. Calvinism is, therefore, that type of thought in which there comes to its rights the truly religious attitude of utter dependence on God and humble trust in his mercy alone for salvation.

There are at bottom but two types of religious thought in the world — if we may improperly use the term “religious” for both of them. There is the religion of faith; there is the “religion” of works. Calvinism is the pure embodiment of the former of these; what is known in Church History as Pelagianism is the pure embodiment of the latter of them. All other forms of “religious” teaching which have been known in Christendom are but unstable attempts at compromise between the two.

At the opening of the fifth century, the two fundamental types came into direct conflict in remarkably pure form as embodied in the two persons of Augustine and Pelagius. Both were expending themselves in seeking to better the lives of men. But Pelagius in his exhortations threw men back on themselves; they were able, he declared, to do all that God demanded of them — otherwise God would not have demanded it.

Augustine on the contrary pointed them in their weakness to God; “He himself,” he said, in his pregnant speech, “He himself is our power.” The one is the “religion” of proud self-dependence; the other is the religion of dependence on God. The one is the “religion” of works; the other is the religion of faith. The one is not “religion” at all — it is mere moralism; the other is all that is in the world that deserves to be called religion. Just in proportion as this attitude of faith is present in our thought, feeling, life, are we religious. When it becomes regnantⁱ  in our thought, feeling, life, then are we truly religious.

Calvinism is that type of thinking in which it has become regnant. This is why those who have caught a glimpse of these things, love with passion what men call “Calvinism,” sometimes with an air of contempt; and why they cling to it with enthusiasm. It is not merely the hope of true religion in the world: it is true religion in the world — as far as true religion is in the world at all.

For Calvinism, in this soteriological aspect of it, is just the perception and expression and defence of the utter dependence of the soul on the free grace of God for salvation. All its so-called hard features—its doctrine of original sin, yes, speak it right out, its doctrine of total depravity and the entire inability of the sinful will to good; its doctrine of election, or, to put it in the words everywhere spoken against, its doctrine of predestination and preterition, of reprobation itself—mean just this and nothing more.

Calvinism will not play fast and loose with the free grace of God. It is set upon giving to God, and to God alone, the glory and all the glory of salvation. There are others than Calvinists, no doubt, who would fain make the same great confession. But they make it with reserves, or they painfully justify the making of it by some tenuous theory which confuses nature and grace. They leave logical pitfalls on this side or that, and the difference between logical pitfalls and other pitfalls is that the wayfarer may fall into the others, but the plain man, just because his is a simple mind, must fall into those.

Calvinism will leave no logical pitfalls and will make no reserves. It will have nothing to do with theories whose function it is to explain away facts. It confesses, with a heart full of adoring gratitude, that to God, and to God alone, belongs salvation and the whole of salvation; that He it is, and He alone, who works salvation in its whole reach. Any falling away in the slightest measure from this great confession is to fall away from Calvinism. Any intrusion of any human merit, or act, or disposition, or power, as ground or cause or occasion, into the process of divine salvation,—whether in the way of power to resist or of ability to improve grace, of the opening of the soul to the reception of grace, or of the employment of grace already received—is a breach with Calvinism.

Is it strange that in this world, in this particular age of this world, it should prove difficult to preserve not only active, but vivid and dominant, the perception of the everywhere determining hand of God, the sense of absolute dependence on Him, the conviction of utter inability to do even the least thing to rescue ourselves from sin—at the height of their conceptions?

Is it not enough to account for whatever depression Calvinism may be suffering in the world today, to point to the natural difficulty—in this materialistic age, conscious of its newly realized powers over against the forces of nature and filled with the pride of achievement and of material well-being—of guarding our perception of the governing hand of God in all things, in its perfection; of maintaining our sense of dependence on a higher power in full force; of preserving our feeling of sin, unworthiness, and helplessness in its profundity?

Is not the depression of Calvinism, so far as it is real, significant merely of this, that to our age the vision of God has become somewhat obscured in the midst of abounding material triumphs, that the religious emotion has in some measure ceased to be the determining force in life, and that the evangelical attitude of complete dependence on God for salvation does not readily commend itself to men who are accustomed to lay forceful hands on everything else they wish, and who do not quite see why they may not take heaven also by storm?

Let us observe then, that Calvinism is only another name for consistent supernaturalism in religion. The central fact of Calvinism is the vision of God. Its determining principle is zeal for the divine honour. What it sets itself to do is to render to God His rights in every sphere of life-activity. In this it begins, and centres, and ends. It is this that is said, when it is said that it is Theism come to its rights, since in that case everything that comes to pass is viewed as the direct outworking of the divine purpose—when it is said that it is religion at the height of its conception, since in that case God is consciously felt as Him in whom we live and move and have our being—when it is said that it is evangelicalism in its purity, since in that case we cast ourselves as sinners, without reserve, wholly on the mercy of the divine grace.

It is this sense of God, of God’s presence, of God’s power, of God’s all-pervading activity—most of all in the process of salvation—which constitutes Calvinism.

When the Calvinist gazes into the mirror of the world, whether the world of nature or the, world of events, his attention is held not by the mirror itself (with the cunning construction of which scientific investigations may no doubt very properly busy themselves), but by the Face of God which he sees reflected therein.

When the Calvinist contemplates the religious life, he is less concerned with the psychological nature and relations of the emotions which surge through the soul (with which the votaries of the new science of the psychology of religion are perhaps not quite unfruitfully engaging themselves), than with the divine Source from which they spring, the divine Object on which they take hold.

When the Calvinist considers the state of his soul and the possibility of its rescue from death and sin, he may not indeed be blind to the responses which it may by the grace of God be enabled to make to the divine grace, but he absorbs himself not in them but in it, and sees in every step of his recovery to good and to God the almighty working of God’s grace.

The Calvinist, in a word, is the man who sees God.

He has caught sight of the ineffable Vision, and he will not let it fade for a moment from his eyes—God in nature, God in history, God in grace.

Everywhere he sees God in His mighty stepping, everywhere he feels the working of His mighty arm, the throbbing of His mighty heart.

The Calvinist is therefore, by way of eminence, the supernaturalist in the world of thought. The world itself is to him a supernatural product; not merely in the sense that somewhere, away back before all time, God made it, but that God is making it now, and in every event that falls out. In every modification of what is, that takes place, His hand is visible, as through all occurrences His “one increasing purpose runs”.

Man himself is His— created for His glory, and having as the one supreme end of his existence to glorify his Maker, and haply also to enjoy Him for ever.

And salvation, in every step and stage of it, is of God. Conceived in God’s love, wrought out by God’s own Son in a supernatural life and death in this world of sin, and applied by God’s Spirit in a series of acts as supernatural as the virgin birth and the resurrection of the Son of God themselves—it is a supernatural work through and through.

To the Calvinist, thus, the Church of God is as direct a creation of God as the first creation itself. In this supernaturalism, the whole thought and feeling and life of the Calvinist is steeped. Without it there can be no Calvinism, for it is just this that is Calvinism.

Benjamin Breckinridge Warfield

27 November 2012 | Categories: calvinism | Comments Off on What is Calvinism?

The Humanism of Arminianism By Oscar B. Mink

“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” (1 Cor. 2:14)

I know that definition of terms are generally very boring, but for the sake of clarity and understanding, it is necessary that the terms Arminianism and Humanism be defined at the outset of this discourse. The distinction between the two terms is in the far greater part superficial, and even more so when considered in the light of true religion. The term Humanism defined by Webster: “A doctrine, attitude, or way of life centered on human interests or values; especially a philosophy that assures the dignity and worth of man and his capacity for self realization through reason and often that rejects supernaturalism.” This definition, as will be shown in the following consideration of the term is diametric or the very opposite of biblical anthropology.

Arminianism defined: It is a religious system centered in man. According to Arminianism, it is man that makes the decrees of God effectual. It consists of five (5) articles, i.e., 1. Conditional election. 2. Universal atonement; (That is, Christ in His sacrificial death made atonement for all of mankind). 3. Regeneration brings good works. 4. Divine grace is resistible. 5. Believers may finally fall from grace and be eternally lost.

These definitions are concise, and do not penetrate very deeply into the intense darkness of these man exalting and God debasing “isms”, but we will enlarge upon them as we progress in the message. The main or central feature of Arminianism and Humanism is the idea that man is superior to God, and that man can, in and of himself, solve all of his problems without any supernatural help. An early perpetrator of Arminianism and Humanism is third century Pelagianism, which exalted the human will above that of the God of the Bible.

Knowing the Holy Spirit inspired word of God (II Tim. 3:16) is sufficient for reproof and correction of every sophism of man, it will be the exclusive criteria I shall use in refuting the preposterous frauds referred to in the heading of this message.

Firstly, let us consider the HUMANISM OF ARMINIANISM in the light of Scripture revelation concerning the absolute sovereignty of God. To say that God is sovereign is to own and proclaim that He is Almighty, the King of kings, the Lord of lords, and that “He hath done whatsoever He hath pleased.” (Ps. 115:3). It is the inescapable obligation of the Adamic family to recognize the sovereignty of God, and to ascribe perfect praise unto Him. (Ps. 46:10; I Pet. 2:9). The God of the Bible has emphatically declared: “I am the first and the last; and beside me there is no God” (Isa. 44:6). Every other god (?) is conjured up by vain imagination, the figment of which is the very ground of both Humanism and Arminianism. The fatal aspect of these two nefarious “isms” is not that they do not have a god, but that their god is such an one as their inventors. (Ps. 50:21).

Humanism and Arminianism have a singular goal, and that is to dethrone God, and enthrone man. In both systems the sovereignty and authority of God over man is abrogated; man becomes the sovereign and God the suppliant; and man is the exclusive determiner of his eternal destiny. The doctrine of the sovereignty of God is so hateful to Humanism and Arminianism, they have mustered all the resources of carnal sagacity in an effort to find deficiency in the God of the Bible. The Apostles of the Lord have warned His churches, saying: “. . . There should be mockers in the last time, who should walk after their own ungodly lust . . . having not the Spirit” (Jude 18, 19). These vain mockers are shut up to degenerate wisdom, and being bound by their finite intellect, cannot conceive of God as being any more than themselves, and say in their hearts: “We will not have this man to reign over us” (Luke 19:14). The term, “this man,” is a reference to Christ.

“Humanism holds that human beings shape their own destiny” (Secular Humanism, by Homer Duncan). The person who is able to decree his or her own destiny is, and must be a god. So it is, Humanism is not a religion without a god, but every person according to its premise is a god in and of themselves. The inevitable result of this satanic concept is self worship, and the worst form of idolatry, is autolatry, or full of devotion to self. It was this very ideology that tripped up Lucifer (Isa. 14:13).

Arminianism, like Humanism is a religion without the God of the Bible, but it is not god-less, for this creature exalting system contends that man is the exclusive determiner of his own destiny. Therefore, like Humanism, every man is in and of himself a god. Oliver B. Green, recently deceased, but while as yet living was one of the most fervent advocates of Arminianism. Speaking of the sovereignty of God, predestination, election, and irresistible grace, said: “They are some of the rankest and some of the vilest doctrines I have ever heard.” (Predestination, Pg. 1). The doctrines referred to by Mr. Green in the immediate quote are obnoxious to the supremacist intellect of the natural man, for the carnal mind is enmity against God (Rom. 8:7). However, the substitutionary death of Christ has atoned for the hereditary hatred of His elect people (Eph. 2:16), and they will in due season cry out from their inmost and redeemed soul: “The Lord God omnipotent reigneth” (Rev. 19:6).

There is not merely a correlation between Arminianism and Humanism, but when both systems are carefully examined, it will be readily seen they have the same choreographer, and dance to the flesh pleasing music of creature invincibility, and that without missing a step. Arminianism and Humanism contend that man is an autonomous entity, and that God’s decrees may be negated by the vaunted will of man. They have a form of godliness, but deny the power thereof. (2 Tim. 3:5).

“This know also. that in the last days perilous times shall come” (2 Tim. 3:1). The climax of this present evil age is imminent, perilous times have come, the foundation of the ecumenical church is laid, and the superstructure is going up at an accelerated pace. The false prophet and the Anti-Christ are waiting in the wings, and will in the near future step onto the world stage. The so-called Christian Church is utterly permeated with Arminianism, and the political and educational world is overrun with secular Humanism. Pseudo Christianity and Humanism will soon merge, for it is not difficult for two systems to merge when they are so much alike and their goals and ends are the same—and that is the glorification of man.

But the struggling saint should not despair for no man, be he the personal anti-Christ is able to pluck God’s elect from His all sovereign hand (John 10:27-29). The rantings and ravings of Arminianism and Humanism is nothing more that the rattling of their chains of degradation and death with which they are sovereignly bound. Arminianism says: “Sinners go to hell because God Almighty Himself could not save them! He did all He could. He failed” (Noel Smith, Defender Magazine). But the Bible doesn’t agree with Noel Smith, for that infallible Book says, speaking of God: “What His soul desireth, even that He doeth” (Job. 23:13). Humanism says: “No Deity shall save us, we must save ourselves” (The Humanist Manifesto). The Scripture says that Jesus Christ was God manifest in the flesh (I Tim. 3:16), and that “He shall save His people from their sins” (Matthew 1:21). Paul says, speaking of Christ: “According to His mercy He saved us” (Titus 3:5). If man’s destiny is left to Arminianism or Humanism, God will be defeated and heaven deserted. But perish the thought, for the Sovereign and infallible Architect of the universe says: “He worketh all things after the counsel of His own will . . . And as I have purposed, so shall it stand” (Eph. 1:11; Isa. 14:24).

Humanism does not recognize the God of the Bible as an authority in any matter, and Arminianism disavows the authority of God in all things. If God is not sovereign in all things, then He is not sovereign in any thing, for that which He is not sovereign over, is the sovereign of all things, including God. However, God denounces His would-be detractors, asking: “Nay but, 0 man, who art thou that repliest against God? Shall the thing formed say unto Him that formed it, Why hast thou made me thus?” (Rom. 9:20). The creature has NO right to question his Creator, for God’s supreme and all pervading providence redounds to His own glory, and the eternal good of His people (Rom. 8:28; 1 Cor. 1:31).

Arminianism is nothing more than Humanism with a religious veneer, the combination of which is the ultimate subterfuge of the devil. Both systems are an eternal offense unto God, and it would be far better to have never been born, than to live and die trusting these God scandalizing errors for salvation from sin. So, let us not limit the Holy One of Israel. (Ps. 78:41), for His omnipotence is absolute, and no satanic ruse can in any wise hinder or disturb Him.

Secondly, let us consider the HUMANISM OF ARMINIANISM in the light of the Bible doctrine of the total depravity of man. The Psalmist says: “. . . Verily every man at his best state is altogether vanity” (Ps. 39:5). This text refers to man as he is in his Adamic nature, and it plainly says that Adam and all of his posterity are in their fallen nature, totally depraved. The text allows for no exceptions, and allows for no partial depravity. Every man was utterly and spiritually ruined in Adam, for when Adam rebelled against God (Gen. 3:6), his action was not representatively singular, for he was at the time the federal head of the family of man, and in his defiance of God, his posterity became utterly defiled, for they acted in Adam (1 Cor. 15:21,22).

Arminianism takes exception to the doctrine of total depravity of fallen nature, and says: “Man is not a sinner at birth, but at birth man becomes a potential sinner” (John R. Rice, as quoted by John Zens, from The Sword), Religious Humanism calls the Bible account of the fall of Adam a fable, and Arminianism has put a little sugar on their position, so as to satisfy the religious curiosity of the natural man. However, if a man takes arsenic coated with sugar, it will kill him as readily as the plain or uncoated. Damnable doctrine is just that, no matter what flavor it comes in. “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12).

Humanism teaches that man as he is in nature is a moral giant and of infinite worth. Arminianism teaches the same thing, saying: “God valued man so highly that He sent His Son to redeem the whole family of man.” Conversely, the Scripture says: “They have all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one” (Rom. 3:12). The word, “unprofitable,” as used in this Scripture does not simply mean, no profit, but that man in the Edenic transgression suffered an irreparable deficit; and this loss has left man without God or hope.

Christ, in explicit and emphatic words said: “The flesh profiteth nothing” (John 6:63). But no matter how well defined the words of Christ may be, they have never made a favorable impression on Arminianism, and this pseudo system says: “God needs us, for we are the only feet, hands, and mouth God has.” Poor handicapped God. But their god is not the God of the Bible, for He “taketh not pleasure in the legs of a man . . . and as he has purposed, so shall it stand . . . for it is God which worketh in you both to will and to do of His good pleasure” (Ps. 147:10; Isa. 14:24; Phil. 2:13).

The advocates of Arminianism and Humanism rebuke all who proclaim the immutable sovereignty of God over His universe, and all that is therein. They voice their objection, saying: “Your position on depravity dehumanizes man, and makes him as bad as the beast of the field.” This objection is not even near the truth of what sovereign grace believers contend for. Our position is based squarely on Scripture, therefore we do not dehumanize man, but emphasize the fact he is man, and as man he has no God-likeness. Fallen and unredeemed man is the antithesis of God, for he is ungodly, and is an unrelenting enemy of God (Rom. 4:5; 5:10).

The fallacious charge that we make man as bad as the beast of the field misses the mark by an infinite distance. To say that fallen man is as the beast of the field is to insult the lower animal kingdom, and to pay man a highly undue compliment. For, we ask, What beast of the field is it that ever had an evil thought about God? Conversely, where and who is the man in his native state that ever had a good thought about God? “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart are only evil continually” (Gen. 6:5). To the natural man, God saith. “Thou thoughtest that I was altogether such an one as thyself” (Ps. 50:21). This is the ultimate of evil thought, and manifests the utter and awful depravity of the human mind, and its fearful disregard for the unimpeachable holiness of God.

“But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.” (Jude 10; See also Eccl. 3:18). This Scripture declares, while man is supposed to be a rational creature by nature, he has corrupted the moral principles of humanity, and has stooped lower than the irrational beasts of the field. Simply, sin has corrupted every fiber and faculty of man’s nature, so much so, he can neither know or obey God.

I ask in all seriousness, are we not in civilized and educational America living according to or below the code of the jungle? To answer this question in the negative is to deny nearly every newspaper headline that is printed in the USA, Humanism and Arminianism contend that the only thing wrong with man is: he needs a little more education. The unfavorable query is: Where is it that man can get this cure-all education? If we send our children to public school, they are inundated with humanism. If the family attends an Arminian church, it is deluged with the pernicious doctrine of self salvation. Christ rebuked some of the first century works mongers, saying: “Ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves” (Matt. 23:15). As it was then, so is it now. But as there was hope then, so it is now. There is a contemporaneous ray of light shining through the immense darkness of Arminianism and Humanism.

Hence, we go to the Holy Spirit inspired word of God, and when we do, we find that the “manifold wisdom of God” is to be known through His church, and “That unto Him be glory in the church by Christ Jesus throughout all ages, world without end. Amen” (Eph. 3:10, 21). If a person’s membership is in a church that teaches the carnal man at any time commend himself to the saving favor of God, he is in a false church no matter the name it may go by, or the “isms” it may teach and practice. The Scripture says, speaking of regeneration: “. . . It is not of the will of the flesh, nor of the will of man, but of God” (John 1:13). Christ said to His disciples: “Ye have not chosen me, but I have chosen you . . .” (John 15:16). The Apostle Paul makes it known beyond contradiction that God’s choice of His people antedated time and creation, and that according to the good pleasure of His will (Eph. 1:4-9). So it is, God in His great love for His people who are caught in the satanic snares of Arminianism and/or Humanism, admonishes them, saying: “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor. 6:17).

Thirdly, we will further consider the Humanism of Arminianism and its theory that fallen man’s will is the determinative factor in his present and future well-being.

Humanism and Arminianism teaches that one of man’s most destructive flaws is to mistrust himself. In countering this fallacious elevation of the native intellect of man, Paul says: “We rejoice in Christ, and have no confidence in the flesh” (Phil. 3:3). Christ, speaking of regeneration, declares: “it is not of the flesh, nor of !he will of man, but of God” (John 1:13). Salvation of the soul is not the result of a cooperative effort of God and man, but God is the Sovereign and solitary author of the salvation of His people (Heb. 12:2). Esau, Isaac’s first born son, trusted in himself, and while running in the energy of the flesh, he lost the blessing (Gen. 27), and reflecting on Esau’s diligent effort to earn the promised blessing, Paul said: “So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy” (Rom. 9:16).

Humanists claim that academic learning is the panacea for all of man’s ills and difficulties. It is this sort Paul has in mind when he says, they are:

“Ever learning, and never able to come to the knowledge of the truth” (2 Tim. 3:7). The more they learn the more acute becomes their ignorance of God, and despite for His word. The humanist contends that the Bible is a myth, a fabrication of unlearned and ignorant men. Thus it is, he allows no place for the Bible in his acumen. His learning has given sophistication to his atheism, but he will one day learn that his denial of the God of the Bible has infinitely aggravated his reprobation (Rom. 2:5). “The wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness” (1 Cor. 3:19).

Humanists puffed up on their academic attainments have concluded that their postulates are axiomatic, and that their wisdom is so absolute it allows for no “ifs” or “perhaps”. Their dogmatism is that of a fool, for they have said in their hearts, “There is no God” (Ps. 14:1), and they know nothing yet as they ought to know it (1 Cor. 8:2). The born again person does not deny the contention of the Humanists that an education in the arts and sciences taught by the elite institutions of men enhances success. The Lord’s churches have a high regard and respect for success, but what they know and proclaim is: any success that does not own God as its Author is of the flesh and the flesh profiteth nothing. Simply, aside from God there is NO genuine success.

Arminianism says: “Man has the intellectual power to choose eternal life or death, and that every man is given ample space to make up his mind in this vital matter”. But Christ says, speaking of the natural man: “Ye will not come to Me that ye might have life” (John 5:40). Speaking of the utter impotence of man’s natural will, Christ says: “No man can come to me . . .” (John 6:44). Paul, in his accentuation of this truth, says: “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God” (Rom. 8:7,8). The natural man is “Ever learning, and never able to come to the knowledge of the truth” (2 Tim. 3:7).

Arminianism’s declaration of the absolute independence of man’s will is tantamount to saying, the fruit of a tree has a nature of its own, which is altogether free of the root of the tree. The fruit of a tree is invariably determined by the character of its root. Genealogically, Adam is the root of mankind, and when Adam committed spiritual suicide (Gen. 3:6), his progeny died in him. “Wherefore, as by one man sin entered into the world, and death by sin; so death passed upon all men, for that all have sinned” (Rom. 5:12).

“A corrupt tree cannot bring forth good fruit” (Matt. 7:18). All the moral fruit which the natural man brings forth, be they ever so laudatory or praiseworthy by the standards of men, are, when weighed in the scales of omniscience, seen to be worm infested. Thus it is, the rationalist is left without a valid recourse, for the law of reaping and sowing applies not only to agrarian science, but to all earthly organisms. Christ said: “The tree is known by his fruit” (Matthew 12:33). Note: in this text, Christ personified the “tree,” and in so doing, leaves NO room for the hypocrite. The flesh, be it ever so religious, profiteth nothing (John 6:63). Job, speaking of human reproduction, asks: “Who can bring a clean thing out of an unclean?” And Job, with awesome finality, answers his own question, saying: “Not one” (Job 14:4).

Humanism and Arminianism contend that the will of man is free and independent of God, and it is of such power that it can frustrate and nullify the will of God. Therefore, this premise teaches that the ultimate in all things is left to the reasoning power and will of man. So, it inevitably follows, their faith is in man, and that man in the final analysis is the measure of all things. Over and against this felonious contention of Arminianism and Humanism, the all wise and merciful God has issued the following admonition; “Trust in the Lord with all thine heart, and lean not unto thine own understanding … He that trusteth in his own heart is a fool” (Pro. 3:5, 28).

Nowhere in the Bible is it said the man who has lost his natural mentality is a fool. Notwithstanding, the worldly wise oft refer to the dedicated Christian as being mentally deranged (Acts 26:24), but oft times the Bible refers to the worldly wise as fools, and likens their dialogue as being inferior to the chatter (prattle) of children (Pro. 10:8). The rich farmer (Luke 12) ingeniously devised a scheme whereby he would have plenty with pleasure for many years to come, but not once in all of his planning and purpose was God ever thought of, and this lack of consideration for the Author of all life was his fatal and eternal mistake which proved him to be a “fool.” A rich “fool” is no better off than a poor fool, for both have said in their heart, “There is no God” (Ps. 14:1). Humanism’s so-called “good life” is temporal at the longest, and superficial at its best, and is all too often the “wide gate that leadeth to destruction” (Matthew 7:13). The Apostle Paul, leaving no room for ambiguity, asks: “Hath not God made foolish the wisdom of this world?” (1 Cor. 1:20).

Arminianism is the choice gem of religious ignorance, and Humanism is the idolized brainchild of intellectualism. The two “isms” in their combined strength, are nothing more than tinkling cymbals and sounding brass. The God of the Bible is the Author of all true science, and there has never been a conflict between the Scriptures and true science. But when “science, falsely so called” (1 Tim. 6:20) is weighed on the scales of God’s infallible word, it is rejected in tote, and labeled “wood, hay, and stubble” (1 Cor. 3:12). But worse than false science is the deification of true science by the Humanists, for it is by this artifice Satan has made allies of a great host of academics, who are fearfully worse off for all of their learning, and will be found of an unsound mind before the omniscient God in the day when all accounts are settled.

The Humanists say, without the least compunction: “Science alone can resolve for man the eternal problems for which his very being urgently demands a solution” (Wilhelm Dilthey, The Nineteenth Century, page 16). The Hippocratic oath does not make a physician; wedding vows do not make a marriage; a confession of faith does not make a Christian; nor can humanistic science, be it ever so perfect, redeem, or help to redeem one soul. The Holy One of Israel has, with Sovereign exclusivity, said: “I, even I, am the Lord; and beside Me there is no Saviour” (Isa. 43:11).

Fourthly, Arminianism and Humanism are the inventions of men. “Lo, this only have I found, that God hath made man upright; but they have sought out many inventions” (Eccl. 7:29). The word, “inventions” in this text is not a reference to man’s scientific discoveries or devices which he has invented to help alleviate the hardship of his journey back to dust from whence he came, but it is a reference to religious inventions, for the inventions referred to in the text are contrary to the original uprightness of man. Every religious heresy is of the Devil, for he is a liar and the father of it (John 8:44), and Arminianism and Humanism are his prize deceits. The word “and” used in the foregoing sentence is not used merely as a conjunctive, but to show the parity of the twin evils.

The ill supposition that the will of man is utterly free, and independent of God is the foundational doctrine upon which Arminianism and Humanism stands. These God debasing systems are as ancient as Lucifer’s first “I will” (Isa. 14:13, 14), and will not reach their terminus until the Devil, the originator of these fatal deceptions is cast into the everlasting lake of fire (Rev. 20:10). The foundation upon which Arminianism and Humanism stands is not merely defective, but is utterly faulty, and all who are deceived thereby are not wise, but foolish (Rom. 1:21,22). But the would-be detractors object, saying: “You put man in an intellectual straight jacket; rob him of his image of God; and nullify his will”. It is not our contention that man’s will is impotent, but that it is circumscribed by his nature. It is an obvious absurdity to claim that man can will or desire something that is contrary to his own nature. The natural man’s will is in bondage to sin, and never varies in its servitude (Rom. 6:20). Man by nature is free to choose whatever pleases him, but he cannot prefer that which is the very opposite of his essence and being.

The carnal desire is limited to that which pleases the flesh, and they that are in the flesh cannot please God (Rom. 8:8). Man’s natural liberty is exceeding great, but every exercise of that liberty is utterly sensuous, and is antagonistic to the nature of the thrice holy God (Isa. 6:3). So then, man’s natural will is not only destitute of all spiritual value, but in his every utterance and action he aggravates the condemnation under which all men are born (John 3:18). All men all the time are by their Adamic nature haters of God (Ps. 81:15; John 15:18,25; Rom. 1:30; etc.). God does not force His people to come to Him contrary to their will and nature, but God in sovereign love and mercy gives His people a new nature, and all the Father gave the Son in the unconditional covenant of election will joyfully come to Him, and that by the power of God (Ps. 110:3; Jer. 31:3; John 6:37, 44).

The natural man is free to love God, but he has neither the power, nor the desire to even be near God, much less love Him, for he is innately a hater of God. Paul, speaking of the natural man, says: “He is filled with all unrighteousness, maliciousness, full of envy . . . backbiters, haters of God, inventors of evil things . . .” (Rom. 1:29,30). The Ethiopian is free to change his spots for the stripes of a tiger, but owing to creature inability, these changes are an impossibility. So it is with the natural man. He is free to put off his custom of doing evil, but he never has the least desire to do so. (Jer. 13:23), for he has beyond a single doubt concluded that the Bible is nothing more than a collection of myths, and that Christianity is the opiate of the people. These soul damning conclusions are intertwined with fallen man’s nature, and can only be severed by the sword of the Spirit, which is the word of God (Eph. 6:17).

Fallen man, be he rich or poor, strong or weak, learned or unlearned, is an egotist. Mr. Webster has defined egoism saying: “it is an ethical doctrine that individual self interest is the valid end of all action.” So it is, the vocabulary of fallen man consists mainly of the words, “Me, mine, my, and I”. But the Bible says: “He that thinketh himself to be something when he is nothing, he deceiveth himself” (Gal. 6:3). The Apostle Paul for the most of his life was an egotist, self-willed, and self-congratulatory. He persecuted the disciples of Christ, both men and women, and he says he was “exceedingly mad against them” (Acts 22:4; 26:11). Paul, being blinded by pride, did not know that God had set aside his beloved religion, and with intense fervor he went forth to destroy every person that named the name of Christ, but while enroute on one of his persecuting missions, he was confronted with a great light from heaven, and an ego deflating voice, upon the sound of which, he fell to the ground from which he arose one of the most selfless and greatest of men that ever lived (Acts 22:6-10). However, he knew that in and of himself, he was a wretched man before God (Rom. 7:24), and knowing this, he said: “I am less that the least of all saints . . .” (Eph. 3:8).

CONCLUSION

“Be not overcome of evil, but overcome evil with good” (Rom. 12:21). Let us not confuse Arminianism and Humanism with humanitarianism. Every person should be a humanitarian in the sense of helping the downtrodden, and should seize every opportunity to be the good Samaritan, Christ was the greatest humanitarian, but He was not a Humanist, nor did He teach that salvation of the soul was left to the prerogative of fallen man’s will. Let us follow our Supreme Example, and go “about doing good,” but at the same time, highlight the sham and shame of Humanism, and the hypocrisy of Arminianism. True Christianity, and New Testament Baptists in particular, are faced with a sinister, subtile, and soul destructive hoax. We are confronted from every quarter with socio-religion, which is an amalgamation of Arminianism and Humanism, and in this God debasing union the Lord’s churches are faced with a double dose of damnable doctrine. As dismal as the state of things may seem, there is no room for complacency in the Lord’s churches. On the contrary, it is their duty to sound the trumpet of truth, and do all they can to hinder this accelerated and anti-Christ encroachment upon the word of God and His blood bought churches.

The ultimate ambition of the contemporary deluge of Humanism and Arminianism is to prevail against and destroy the Lord’s churches, but as it was with our pre-reformation forebears who stood undaunted against the fire, noose, sword and other excruciating deaths of the harlot system of Rome, will be found defying this plague of spiritual cancer until their merciful and omnipotent Lord speaks to them from heaven, saying: “Come up hither.”

When Christ sent His church unto all nations, He commissioned it to preach the gospel of grace. He knew that is was the satanically inspired and brutal hands of Romish Humanism and pharisaic Judaism that nailed Him to the cross. As it was then, so is it now, Humanism and Arminianism are mortal enemies of the gospel of Christ, and one must perish where the other prevails. So as to erase all doubt concerning the perpetuity and permanency of His blood bought church, Christ issued a hell defying fiat, wherein He said: ” . . . I will build My church; and the gates of hell shall not prevail against it” (Matthew 16:18). Any church that does not own the absolute authority of God over man is humanistic, no matter what name it may go by, and is under the anathema of God (Rev. 18:4-6). So it behooves every person who names the name of Christ to find a church that preaches the whole counsel of God, wherein is NO room for Arminianism or Humanism.

There is a lot of common ground between Arminianism and Humanism, for it is no problem for darkness to commune with darkness, but there is NO communion between light and darkness; there is NO fellowship between righteousness and unrighteousness; and there is NO concord between Christ and the Devil (2 Cor. 6:14-16). A

The Humanism of Arminianism By Oscar B. Mink

26 November 2012 | Categories: calvinism | Comments Off on The Humanism of Arminianism By Oscar B. Mink

The Christ of Arminianism (Freewillism)

25 November 2012 | Categories: calvinism | Comments Off on The Christ of Arminianism (Freewillism)

Perseverance of the Saints

I. The Doctrine of Perseverance stated:

All who are chosen by God, redeemed by Christ and given faith by the Spirit are eternally saved (from the very moment of faith). They are kept in faith by the power of God and persevere to the end.

II. The doctrine proved from various arguments:

1. The nature of the life imparted at regeneration, which is incorruptible and cannot die:

a. “Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.” (I John 3:9)

b. “For whoever is born of God overcomes the world. And this is the victory that has overcome the world–our faith.” (I John 5:4)

2. The doctrine of election:

This doctrine does not teach that some may be saved, but that the entire number of the elect shall be saved finally. Through graciously bestowed influences of the Holy Spirit, the elect are led not only to trust Christ initially, but to persevere in faith and holiness unto the end and to be saved everlastingly.

3. The intercession of Christ:

“Christ makes intercession for His people, and we are told that the Father hears Him always. Hence the Arminian, holding that Christians may fall away, must deny either the passages which declare that Christ does make intercession for His people, or he must deny those which declare that His prayers are always heard. Let us consider here how well protected we are: Christ is at the right hand of God pleading for us, and in addition to that, the Holy Spirit makes intercession for us with groanings which cannot be uttered, Romans 8:26.” – Boettner

a. “Who is he who condemns? It is Christ who died and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.” (Romans 8:34)

b. “Therefore He is also able to save to the uttermost those who come to God through Him, since He ever lives to make intercession for them.” (Hebrews 9:25)

4. The mystical union with Christ:

“This marvelous union is set forth by the figure of the head and the body: we are members of the body of Christ. Do the members of His body rot away? Is Christ amputated? Is He fitted with new limbs as old ones are lost? Nay, being members of this body, we shall not be divided from Him. ‘He that is joined unto the Lord,’ says the apostle, ‘is one spirit,’ and if we are made one spirit with Christ, that mysterious union does not allow of the supposition of a separation.” – Spurgeon

a. “Now you are the body of Christ and members individually.” (I Corinthians 12:27)

b. “He who is joined to the Lord is one Spirit with Him.” (I Corinthians 6:17)

5. The doctrine of particular redemption:

This doctrine does not teach that Christ died only to make possible the salvation of sinners, but that His death actually purchased pardon for particular sinners (the elect). If Christ actually redeemed certain sinners from the curse of the law through payment of His own blood, it is unthinkable that any of those included in the purchase should perish. Is Christ to be disappointed by an unsatisfactory purchase? Is not His blood of sufficient worth to purchase for His people everlasting life?

a. “With His own blood He entered the Holy Place once for all, having obtained eternal redemption.” (Hebrews 9:12)

b. “. . . Through the blood of the everlasting covenant.” (Hebrews 13:20)

6. The faithfulness of God:

“The faithfulness of God secures the final perseverance of the saints; God is faithful to His counsels, to His covenant, and to His promises concerning their salvation, and will never suffer His faithfulness to fail; which must fail if they perish. But God is faithful, who has called them by His grace, and will confirm them to the end; will not suffer them to be tempted above what they are able to bear; will establish them, and keep them from evil; and will preserve them blameless to the coming of Christ; faithful is He who has promised, who also will do it.” – John Gill

a. “For the gifts and the calling of God are irrevocable.” (Romans 11:29)

b. “Christ . . . will also confirm you to the end that you may be blameless in the day of our Lord Jesus Christ.” (I Corinthians 1:8)

7. The attributes of God:

“The doctrine of the saints’ final perseverance is agreeable to, and become necessary by them [the attributes of God], and therefore must be true; but the contrary to it, that of the apostasy of real saints, so as to perish everlastingly, is repugnant to them, and reflects dishonour on them, and therefore must be false.” – John Gill

a. The immutability of God:

“The Father of lights, with whom there is no variation or shadow of turning.” (James 1:17)

b. The wisdom of God:

God abounds “toward us in all wisdom and prudence” (Ephesians 1:8), but as John Gill writes, “Where would be His wisdom to appoint men to salvation (I Thess. 5:9), and not to save them at last?”

c. The power of God:

“Kept by the power of God through faith for salvation.” (I Peter 1:5)

d. The faithfulness of God:

(See #6 above.)

e. The veracity (truthfulness) of God:

“The doctrine of the saints falling from grace–a doctrine which is more dishonorable to Christ than I can tell you [sets] Him as a laughing-stock to the whole world, as one who begins to build and not able to finish, there is a blot upon His power; He loves and yet He loves not to the end, there is a blot upon His faithfulness; He says, ‘I give My sheep eternal life and they shall never perish, neither shall any pluck them out of My hand,’ yet they do perish, according to that doctrine, which is a stain upon His veracity. In fact, the doctrine of final falling, impugns the whole character of Christ so much, that it would render Him unworthy of our faith.” – Spurgeon

f. The goodness, grace and mercy of God:

“The Lord will complete that which concerns me.” (Psalm

138:8)

g. The justice of God:

“Where could be His justice, to punish those for whose sins Christ has made satisfaction? It is not consistent with the justice of God to punish sin twice; once in the surety, and again in those He has redeemed.” – John Gill

8. The Offices of Christ:

“What kind of Head would He be, if any of the members of His mystical body could be torn from Him? What kind of Shepherd would He be, if any patient under His hand were at length found incurable? What kind of Husband would He be, if He and any soul once united to Him by faith were ever put asunder?” – J. C. Ryle

9. The work of the Holy Spirit in the heart:

“Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.” (Philippians 1:6)

a. “He who has prepared us for this thing is God, who also has given us the Spirit as a guarantee.” (II Corinthians 5:5)

b. “He who hears my word and believes in Him who sent Me has everlasting life, and shall not come into judgment.” (John 5:24)

10. From the assurance of salvation:

Boettner writes, “A consistent Arminian, with his doctrine of free will and of falling from grace, can never in this life be certain of his eternal salvation. He may, indeed, have the assurance of his present salvation, but he can only have a hope of his final salvation.” The Arminian’s assurance is no more than a partial one, but the scriptures teach that believers, in this life, can attain to a “full assurance” of salvation.

a. “He who believes in the Son has everlasting life.” (John 3:36)

b. “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life.” (I John 3:13)

11. The Lamb’s book of life:

“This is a catalogue of the elect, determined by the unalterable counsel of God, and can neither be increased or diminished. The names of the righteous are found there; but the names of those who perish have never been written there from the foundation of the world. God does not make the mistake of writing in the book of life a name which He will later have to blot out. Hence none of the Lord’s own ever perish. Jesus told His disciples to find their chief joy in the fact that their were written in heaven; yet there would have been small grounds for joy in this respect if their names written in heaven one day could have been blotted out the next.” – Boettner

a. “Anyone not found written in the Book of Life was cast into the lake of fire.” (Revelation 20:15)

b. “There shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life.” (Revelation 21:27)

12. Salvation and justification are of grace and not of works:

“If, as a believer in the Lord Jesus Christ, my going to heaven is contingent upon my continued faithfulness and obedience (instead of my faithfulness being rendered out of love and gratitude because Christ has saved me); if through my failure to remain faithful and obedient I am eternally lost, then my salvation is made to depend upon my works, which flatly contradicts Titus 3:5 – “Not by works of righteousness which we have done, but according to His mercy He saved us.” – A. W. Pink

a. “For by grace you have been saved through faith, and that not of yourselves, it is the gift of God, not of works, lest anyone should boast.” (Ephesians 2:8-9)

b. “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” (Romans 11:6)

“The gospel preaching is this: ‘Thou art a lost sinner, and thou canst deserve nothing of God but His displeasure; if thou art to be saved, it must be by an act of sovereign grace. God must freely extend the silver sceptre of His love to thee, for thou art a guilty wretch who deserves to be sent to the lowest hell. Thy best works are so full of sin that they can in no degree save thee; to the free mercy of God thou must owe all things.’” – Spurgeon

18 February 2011 | Categories: calvinism | Comments Off on Perseverance of the Saints

Irresistible Grace

I. The doctrine of Irresistible Grace stated:

In addition to the outward general call to salvation made to everyone who hears the gospel (and which can be, and often is, rejected), the Holy Spirit extends to the elect a special inward call that cannot be rejected. By means of this special effectual call, the Spirit irresistibly draws sinners to Christ; He is not limited by man’s own will, nor is He dependent upon man’s cooperation for success.

II. The doctrine opened into its parts

A. The application of salvation is all of grace and is accomplished solely through the almighty power of God.

1. “But as many as received Him He gave the right to become the children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” (John 1:12-13)

2. “So then it is not of him who wills, nor of him who runs, but of God who shows mercy.” (Romans 9:16)

3. “Of His own will He brought us forth by the word of truth.” (James 1:18)

B. Sinners become the children of God through regeneration or the new birth. (As a child can do nothing to accomplish his own natural birth, but is entirely passive in the process, so men are not able to effect their own spiritual birth through their own efforts. Regeneration is the work of a God who is sovereign, He shows mercy on whom He pleases.)

1. “Unless one is born again, he cannot see the of God.” (John 3:3)

2. “Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.” (Titus 3:5)

C. Through the Spirit’s work, the sinner is given a new heart or nature and made to walk in God’s law. The sinner becomes a new creation in Christ.

1. “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” (II Corinthians 5:17)

2. “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” (Ephesians 2:10)

D. The Spirit raises the sinner from his state of spiritual death and gives him life. (Sinners are not merely sick: they are DEAD in trespasses and sins. Can a person raise himself from the dead?)

1. “For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.” (John 5:21)

2. “You He made alive, who were dead in trespasses and sins.” (Ephesians 2:1)

E. In addition to the outward general call to salvation made to everyone who hears the message, the Spirit extends to the elect a special call that cannot be rejected.

1. “Moreover, whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” (Romans 8:30)

2. “All the Father gives Me will come to Me.” (John 6:37)

F. God makes known to His elect only the secrets of the kingdom of God through the personal inward revelation given by the Spirit.

1. “Nor does anyone know the Father except the Son and he whom the Son wills to reveal Him.” (Matthew 11:27)

2. “No one can come to Me unless the Father who sent Me draws him.” (John 6:44)

3. “No one can come to Me unless it has been granted to him by My Father.” (John 6:65)

G. Faith and repentance are not acts that people can produce in themselves, but are divine gifts wrought in the soul through the regenerating work of the Holy Spirit.

1. “Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins.” (Acts 5:31)

2. “God has also granted to the Gentiles repentance to life.” (Acts 11:18)

3. “Now when Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.” (Acts 13:48)

4. “The Lord opened her [Lydia’s] heart to heed the things spoken of by Paul.” (Acts 16:14)

5. “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God.” (Ephesians 2:8)

6. “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” (Philippians 1:29)

7. “If God perhaps will grant them repentance, so that they may know the truth.” (II Timothy 2:25)

18 February 2011 | Categories: calvinism | Comments Off on Irresistible Grace

Limited Atonement

I. The doctrine of Limited Atonement stated:

Christ’s work was intended to save the elect only and actually secured salvation for them.

II. The doctrine opened into its parts

A. Christ’s redeeming work actually secured salvationfor the elect.

1. Christ came, not to make people savable, but actually to save sinners.

a. “You will call His name Jesus, for He will save His people from their sins.” (Matthew 1:21)

b. “The Son of Man has come to seek and to save that which was lost.” (Luke 19:10)

2. Christ, by His redeeming work, secured reconciliation for His people.

a. “When we were enemies we were reconciled to God through the death of His Son.” (Romans 5:10)

b. “You who once were alienated and enemies in your mind by wicked works, yet now He has reconciled.” (Colossians 1:21)

3. Christ secured the righteousness and pardon needed by His people for their justification.

a. “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” (Ephesians 1:7)

b. “With his own blood He entered the Most Holy Place once for all, having obtained eternal redemption.” (Hebrews 9:12)

4. Christ secured our faith, repentance, regeneration, sanctification and the gift of the Spirit.

a. “Jesus, the author and finisher of our faith.” (Hebrews 12:2)

b. “Him God exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins.” (Acts 5:31)

c. “Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ.” (I Peter 1:3)

d. “Christ Jesus, who became for us wisdom from God–and righteousness and sanctification and redemption.” (I Corinthians 1:30)

e. “Therefore being exalted to the right hand of God, and having received from the Holy Spirit, He poured out this which you now see and hear.” (Acts 2:33)

B. Christ’s redeeming work was intended to save only the elect.

1. Christ died to save all those given Him by His Father.

a. “This is the will of Him who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day.” (John 6:39)

b. “You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him.” (John 17:2)

2. Christ laid down His life for His sheep. (Some people, the Bible states, are not His sheep.)

a. “I lay down My life for the sheep.” (John 10:15)

b. “You do not believe, because you are not of My sheep, as I said to you. My sheep hear My voice and I know them, and they follow Me.” (John 10:26-27)

3. Christ, in His high priestly prayer, prays not for the world, but for those given Him by the Father. “I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours.” (John 17:9)

4. Other references that show that Christ’s redeeming work was of a definite or particular nature.

a. Matthew 20:28

b. Matthew 26:28

c. Acts 20:28

d. Ephesians 5:25-27

e. Hebrews 9:28

The above passages clearly indicate that Christ’s redeeming work was of a PARTICULAR nature, that is, it was intended to save only the elect. What are we to understand, then, of those passages of a more general scope? How are they to be harmonized with the passages which, as we have seen, rule out as error the doctrine of universal or general redemption?

“There are two classes of texts that speak of Christ’s saving work in general terms: (a) Those containing the word ‘world’ – e.g. John 1:9, 29; 3:16-17; 4:42; II Corinthians 5:19; I John 2:1-2, 4:14 and (b) Those containing the word ‘all’ – e.g. Romans 5:18; II Corinthians 5:14-15; I Timothy 2:4-6; Hebrews 2:9; II Peter 3:9.

“One reason for the use of these expressions was to correct the false notion that salvation was for the Jews alone. Such phrases as ‘the world,’ ‘all nations,’ and ‘every creature’ were used by the New Testament writers to emphatically correct this mistake. These expressions are intended to show that Christ died for all men without distinction (i.e. – He died for Jews and Gentiles alike) but they are not intended to indicate that died for all men without exception (i.e. – He die not die for the purpose of saving each and every lost sinner).” – Steele & Thomas

“Calvinists do not deny that mankind in general receive some important benefits from Christ’s atonement. Calvinists admit that it arrests the penalty which would have been inflicted upon the whole race because of Adam’s sin; that it forms a basis for the preaching of the Gospel and thus introduces many uplifting moral influences into the world and restrains many evil influences. Paul could say to the heathen people of Lystra that God ‘left not Himself without witness, in that He did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.’ (Acts 14:17) God makes His sun to shine on the evil and the good and sends rain on the just and the unjust. Many temporal blessings are thus secured for all men, although these fall short of being sufficient to insure salvation.” – Boettner

18 February 2011 | Categories: calvinism | Comments Off on Limited Atonement

Unconditional Election

I. The doctrine of Unconditional Election stated:

God chose certain individuals for salvation before the foundation of the world. His choice of particular sinners to be saved was based solely on His own purpose and desire, not being informed by a foreseen merit or response on the part of those selected.

II. The doctrine opened into its parts

A. Proof that God has an elect people, predestined to salvation.

1. “Blessed is the man whom You choose, and cause to approach You, that he may dwell in Your courts.” (Psalm 65:4)

2. “Nor does anyone know the Father except the Son, and he to whom the Son wills to reveal Him.” (Matthew 11:27)

3. “Many are called, but few are chosen.” (Matthew 22:14)

4. “The elect, whom He chose.” (Mark 13:20)

5. “And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son . . . Moreover whom He also predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” (Romans 8:28-30)

6. “Greet Rufus, chosen in the Lord.” (Romans 16:14)

7. “For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ.” (I Thessalonians 5:9)

8. “They stumble, being disobedient to the word, to which they also were appointed. But you are a chosen generation . . . .” (I Peter 2:8-9)

9. “Those who are with Him are called, chosen and faithful.” (Revelation 17:14)

B. God’s choice was made before the foundation of the world.

1. “He chose us in Him before the foundation of the world.” (Ephesians 1:4)

2. “God from the beginning chose you for salvation, through sanctification by the Spirit and belief in the truth.” (II Thessalonians 2:13)

3. “God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began.” (II Timothy 1:9)

C. God’s choice was not based upon any foreseen worthiness or merit in the chosen ones, nor was it based on any foreseen good works performed by them.

1. “(For the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), it was said to her, ‘The older shall serve the younger.’ As it is written, ‘Jacob I have loved, but Esau I have hated.’” (Romans 9:11-13)

2. “So then it is not of him who wills, nor of him who runs, but of God who shows mercy.” (Romans 9:16)

3. (See II Timothy 1:9 above.)

D. Good works are the result, not the basis, of election. “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” (Ephesians 2:10)

E. God’s choice was not based upon foreseen faith. Faith is the result and evidence of God’s election,not the cause or basis of His choice.

1. “Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many had been appointed to eternal life believed.” (Acts 13:48)

2. “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” (Philippians 1:29)

F. One evidences his calling and election by faith and good works. – “My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)

G. God’s choice was based upon His own purpose and desire. It was God’s sovereign will and not man’s that determined which sinners would be shown mercy and saved.

1. “Is it not lawful for Me to do what I wish with My own things?” (Matthew 20:15)

2. “Even so then, at this present time there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise, grace is no longer grace. But if it is of works, it is no longer grace; otherwise, work is no longer work.” (Romans 11:5-6)

3. (See especially Romans 9:11-24)

18 February 2011 | Categories: calvinism | Comments Off on Unconditional Election