For those New to the Reformed Faith ...

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Man's Inability and Responsibility

Arminians hold that responsibility infers ability, and therefore maintain that when sinners are called upon to believe and to repent, that they have the power to do so. Such teaching is false to the core. The call given in the gospel, and given by all who preach the gospel in its fullness, to believe and repent is the outward call. It is the prerogative of the Holy Spirit alone in His internal and regenerating work to make the outward call effectual. 'Many are called, but few are chosen.'

Although man through the fall lost his ability, he is still responsible and accountable to God, and because responsible he is duty bound to make use of the outward means and ordinances appointed by God, and the efficiency of which is dependent alone on His power. God has established a connection between the means and the end desired. He commands us to use them, and He has promised to bless them. To separate the means from the end, which the Lord has ordained for the salvation of sinners is to be guilty of separating what the Lord has joined. A despising and a neglecting of the means is a despising of the salvation the means bring before us. 'And how shall we escape if we neglect so great salvation?

IV. THE ATONEMENT​

The Atonement is the satisfaction which the Lord Jesus Christ by His obedience unto death gave to all the claims of God's law and justice in the room and stead of all given Him by the Father. It is on the ground and basis of Christ's atonement — the work which He finished and the sacrifice which He offered that sinners are reconciled to God. It is the sacrifice which God Himself in His infinite love, mercy and wisdom provided whereby in a way consistent with the righteousness of His nature, sinners, lost, guilty and hell-deserving would be saved with an everlasting salvation. 'Herein is love not that we loved God but that He loved us and sent His Son to be the propitiation for our sins' (I John 4: 10). The love of the Son in coming to suffer and die is equal to the love of the Father Who sent Him. Christ's sacrifice is the one and only sacrifice for sin. It is of infinite value and merit, because the sacrifice of God in our nature. 'The blood of Jesus Christ God's Son cleanseth us from all sin' (1 John 1: 7). And to Christ alone as the propitiation through faith in His blood are we as sinners directed to look for salvation, 'for there is none other name under heaven given among men, whereby we must be saved' (Acts 4: 12).

Arminians believe in a Universal Atonement, that Christ died for all and every man alike, for Judas as well as for Peter, and in support of their view they appeal to certain passages in Scripture, which on the surface appear to teach that Christ died for the whole world of mankind. It is evident from Scripture that the term 'world' has a variety of meanings, and that it must always be interpreted according to the context in which it is found. This also applies to the word 'all.' The texts used by the Arminians to support their theory of a Universal Atonement can all be explained in the light of the context as setting forth an atonement for all the elect and the elect only. They do not in the slightest way contradict the Scriptural and Calvinistic doctrine of a Definite or Limited Atonement — limited in its design, limitless in its efficacy. According to the Word of God, Christ by His death infallibly secured the salvation of the elect, those chosen in Him and given Him by the Father before the foundation of the world. Those for whom Christ suffered and died are called 'His sheep' (John 10: 11, 15); 'His Church' (Acts 20: 28; Ephesians 5: 25-27); 'His people' (Matthew 1: 21); 'His elect' (Romans 8: 32-35). If Christ died for all, then all would be saved, for it is impossible that they for whom Christ died and whose guilt He expiated, should be condemned and lost on account of that guilt. In His intercessory prayer Christ prays for all for whom He offered Himself as a sacrifice. 'I pray for them: I pray not for the world, but for them which Thou hast given Me: for they are Thine' (John 17: 9). And on these alone He bestows eternal life. 'As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him' (John 17: 2).

The Universal Call of the Gospel and a Definite Atonement​

If Christ's death was only for the elect, how can pardon and salvation be offered to all?

"The preachers of the gospel" says Dr. John Owen, "in their particular congregations, being utterly unacquainted with the purpose and secret counsel of God, being also forbidden to pry or search into it, (Deut. 29: 29) may justifiably call upon every man to believe, with assurance of salvation to every one in particular upon his so doing; knowing and being fully persuaded of this, that there is enough in the death of Christ to save every one that shall do so; leaving the purpose and counsel of God on whom He will bestow faith and for whom in particular Christ died, to Himself. When God calls upon men to believe, He does not in the first place call upon them to believe that Christ died for them: but that there is none other name under heaven among men, whereby we must be saved, but only of Jesus Christ, through whom salvation is preached. (Death of Death. Bk. 4, Ch. 1).

In Vol. 3, p. 295 of his Works, Dr. Owen also says, "Preachers of the gospel and others have sufficient warrant to press upon all men the duties of faith, repentance and obedience, although they know in themselves they have not a sufficiency of ability for their due performance; for (1) It is the will and command of God that they should do so, and that is the rule of their duties. They are not to consider what men can do or will do, but what God requires. To make a judgment of men's ability and to accommodate the commands of God unto them accordingly, is not consistent unto any of the sons of men . . . such are God's commands, and such are the duties required in them. In and by them God doth use to communicate of His grace unto the souls of men: not with respect unto them as their duties, but as they are ways appointed and sanctified by Him unto such ends."

John Calvin says, "As ministers of the Gospel are messengers between God and men, the first duty devolving upon them is to make free offer of the grace of God, and the second is to strive with all their might that it may not be offered in vain."

​

http://www.the-highway.com/errors_MacLean.html

 

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The Sinner's Warrant to Believe in Christ
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Let no sinner exclude himself from the benefit of the gospel, by saying either 1 know not if 1 be elect, or I know not if I be a believer and so I know not if Christ died for me and gave Himself for me in particular. This is to mistake the ground and object of faith: for as salvation in God's purpose to the elect is not the ground of faith, and salvation in possession of the believer is not the ground of faith, but salvation in the Word of grace and in the gospel offer: this is the glad news that comes to the sinner's cars, upon which he may build his faith and hope of salvation.

The question then is not, are you an elect person or not? nor is it are you a believer or not? But the question is, are you a sinner that needs a Saviour? It is not Christ in the decree of election that you are to look to, while you know not that you are elected, that is to go too far back; nor is it Christ in the heart or in possession you are to look to, while you are not a believer, this is to go too far forward; but it is Christ in the Word. You know that you are a sinner, and Christ a Saviour held forth to you there, saying, "Look unto Me and be ye saved all ends of the earth, for I am God and beside Me there is none else." (Ralph Erskine).

​

An Erroneous Presentation of the Gospel Call
​

In giving the gospel call, take heed to the warrant wherewith you accompany it," said the Prof. R. Watts, D.D., LL.D., an eminent Calvinistic theologian of his day in an address — 'The Gospel Call,' which he gave to divinity students of the Assembly College, Belfast, in 1867. "In calling upon men to believe, beware that you give no other warrant than what God's Word authorises you to give. . . . The warrant of faith which consists in assuring all men that Christ died for them, is, in view of the awful fact that all men are not saved utterly derogatory to the work of the Redeemer, as well as to the honour, the justice, and the truth of the everlasting Father. You will be led to conclude that the professedly unlimited atonement is really so limited as to be no atonement at all. The giving of such a warrant, in view of the unquestionable fact that millions of those for whom it is alleged the satisfaction was made, have perished, involves an impeachment of the love, and truth, and justice of the Father, or of the all-perfect righteousness of Christ. Whatever difficulties you may feel in giving the gospel call, you must not attempt to obviate them by the adoption of a theory of the atonement which strips it of all its glory and abstracts from it all that renders it efficaciously redemptive, or that really constitutes it a ground of the faith of God's people and a guarantee for their full and final salvation. A desire for success has led many an ambassador to fall into the error. Commissioned to 'preach the gospel' — topreach Christ and Him crucified — to proclaim the unsearchable riches which are treasured up in His person and work — the ambassador has reduced the gospel, the inexhaustible theme to one sentence, and shrivelling up his message, has discharged it in the one utterance — 'Christ has died for you'! Out of this prime error has arisen all his embarrassment. Such a warrant of faith requires, as its background, either a special revelation in regard to the parties addressed or a universal atonement. Not being possessed of the former, the herald has endeavoured to find relief by adopting the latter.

The preaching of the gospel does not consist in the utterance of one or two laconic invitations to come to Christ. The object of preaching is to 'produce both faith and repentance, and such invitations are fitted to produce neither. . . . You are to expound and proclaim to all men the way of life, by exhibiting Christ in the infinite dignity of His person and grace of His official relations and work; you are to urge upon men the duty of accepting the salvation offered by God in Him, and of submitting to be saved in the way which, in the infinite mercy of God, has been provided. In doing this, you are to ply those you address with all the arguments furnished by the worth of the soul, the bliss of heaven, the unutterable woes of the lost, the justice and wrath of God, revealed in His law and in the history of its administration, and by His love and mercy exhibited in Christ and His work. This done, you can assure them that all who obey this call shall be saved. This done, your work as an ambassador is done. You have said all you have authority to say. In the execution of such a commission, the question will come to you again and again — Can these bones live? But in your felt incompetency to quicken the dead which strew the valley of vision into which the Head of the Church may carry you, call to mind the truth to which attention has been already directed; remember that you are a co-worker with God; that whilst you have charge of the external call, there is another — an internal call — given by the Omnipotent, life-giving Spirit, whose it is to shine into the hearts of men, and give them to behold that glory of God in the face of Christ which it is yours to display before the minds of men in their natural estate." (Free Presbyterian Magazine, Vol. 37:1).

V. THE PERSEVERANCE OF THE SAINTS
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The fifth and last point of Arminianism implies that saving grace is not an abiding principle, and that those who are loved of God, ransomed by Christ, and born again of the Spirit, may be cast away and perish eternally. Against this false and God-dishonouring doctrine of the Arminians, Christopher Ness advances twelve arguments proving that special grace cannot be totally and finally lost. Saving grace, he points out, is called a 'seed' remaining in those that are born of God (I John 3; 9), an 'incorruptible seed' (1 Peter 1: 23). Grace never differs from itself, though a gracious man does from himself. Saving grace cannot be lost, though as respecting its acts and operations it may not always be in exercise; but degrees and measures of grace (formerly attained to) may be lost. 'Thou hast left thy first love' (Rev. 2: 4).

"The last and twelfth argument for the final perseverance of the saints is taken from the whole concurrent voice of Scripture testimony. 'The Word of the Lord shall stand for ever.' Dr. Moulin and others have computed the texts of Scripture, which declare the doctrine of the saints' final perseverance, at six hundred: the twelve following may, however, suffice (merely as a sample) to establish it as a gospel truth: Romans 11: 29; John 10: 28, 29; Luke 22: 321 Romans 8: 30, 38, 39; 1 John 2: 19, 27; 2 Cor. 1: 21, 22; Phil. 1: 6; 2 Timothy 2: 19; Malachi 3: 6; John 14: 19; Jeremiah 32: 40; 1 Peter 1: 3, 4, 5.

'This is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing . . . . that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day' (John 6: 39, 40).

The Need for an Uncompromising and Vigilant Witness Against Arminianism
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Warnings from the pulpit and denunciation of the errors of Arminianism are not now heard as once they were. Even in pulpits where the truth is preached, it is to be feared that, in some cases, a faithful witness is not raised against Arminianism. The cause of this may be due in a measure to the fact that in defending the cause of truth new forms of error have to be exposed and assailed, with the result that the old enemy is left so far unmolested as if it were dead. Unfortunately this is not so; Arminianism is very much alive in the pulpit, in the theological and religious press, and in the modem evangelistic meeting . . . . . When we bear in mind the horror with which our forefathers regarded Arminianism, the modern attitude to it indicates how far the professing Church has drifted from the position of the theologians of those days." (The Reformed Faith I by the Rev. D. Beaton, p. 18).

Arminianism was the false gospel of John Wesley and his followers in the eighteenth century, and of D. L. Moody in the nineteenth. It is the stock-in-trade of well nigh all the popular evangelists of this century from Billy Graham downwards. The gospel halls of the Brethren, Open and Closed, are nurseries of Arminianism. The active agents of the Faith Mission and the Salvation Army, notwithstanding the moral and social results to the credit of the latter, spread the plague on every side. All the sects which have sprung up in these latter times, however divergent in their doctrines and practices — Jehovah's Witnesses, Seventh Day Adventists, Pentecostalists, Mormons, Christadelphians, Cooneyites, etc., etc., have all in common, the fatal lie of free-willism. It is Satan's sovereign drug, which causes the soul to sleep in delusion, and the end of such delusion is death. "Free will," says Spurgeon, "has carried many souls to hell but never a soul to heaven."

Arminianism is armed to the teeth in enmity to true and vital godliness. Where it flourishes its fruits are a superficial goody-goody form of godliness — the lamp and the light of the foolish virgins which went out in death and in despair. The Declaratory Acts of 1879, 1892 and 1921 in Scotland, and in 1901 in the Presbyterian Church of New Zealand threw open the flood-gates to the deluge of Arminianism. Spiritual death and desolation followed. The fat land was turned into barrenness, and the Churches adopting these Declaratory Acts are now well on the road to Rome. The 'sovereign drug' of Arminianism has flourished beyond the wildest dreams of priests and Jesuits. It is not by open and unabashed passing of nefarious Declaratory Acts that Satan as an angel of light now works. Subtle infiltration is his present policy and technique. What need there is for the 'denunciation' and the 'horror' the Rev. D. Beaton refers to, as the cloven-hoof of Arminianism is unmistakably seen far within the tents of the popular evangelical conventions, fellowships, and unions of our day! The Scripture Union, the Inter-Varsity Fellowship, the International Council of Christian Churches, the conventions of the Keswick fraternity etc., are all riddled with the cancer of Arminianism.

http://www.the-highway.com/errors_MacLean.html

 

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5. By appealing to cases and examples which, though plausible, are quite inconclusive. In order to prove their contention that a real child of God may so backslide as to lose all relish for spiritual things, renounce his profession and die an infidel, Arminians are fond of referring to alleged illustrations of this very thing. They will point to certain men and women who have come before their own observation, people who were genuinely and deeply convicted of sin, who earnestly sought relief from a burdened conscience, who eventually believed the Gospel, put their faith in the atoning blood of Christ and found rest unto their souls. They will tell of the bright profession made by these people, of the peace and joy which was theirs, of the radical change made in their lives, and how they united with the church, had blessed fellowship with the saints, lifted up their voices in praise and petition at the prayer meetings, were diligent in speaking to their companions of their eternal welfare, how they walked in the paths of righteousness and caused the saints to thank God for such transformed lives. But alas these bright meteors in the religious firmament soon faded out.

It is at this point that the Arminian seeks to make capital out of such cases. He tells of how, perhaps in a few months, the religious ardor of these "converts" cooled off. He relates how the temptations of the world and lusts of the flesh proved too strong for them, and how like dogs they returned to their vomit. The Arminian then alleges that such cases are actual examples of men and women who have "fallen from grace," who have apostatized from the faith, and by appealing to such he imagines he has succeeded in overthrowing the doctrine of the final perseverance of the saints. In reality, he has done nothing of the sort. He has merely shown how easily Christians may be mistaken, and thus pointed a warning for us not to be too ready to indulge in wishful thinking and imagining all is gold which glitters. Scripture plainly warns us there is a class whose "goodness is as a morning cloud and as the early dew it goeth away" (Hos. 6:4). Christ has told us of those who received the Word with joy, yet had not root in themselves (Matt. 13:20,21). The foolish virgins carried the lamp of their profession, but they had no oil in their vessels. One may come "near" to the kingdom yet never enter it (Mark 12:34).

In order to make good his objection the Arminian must do something more than point to those who made a credible profession and afterwards falsified and renounced it: he must prove that a person who is truly regenerated, born from above, made a new creature in Christ, then apostatized and died an apostate. This he cannot possibly do, for none such ever existed or ever will. The fact is that while there are many who, in varying degrees, adopt the Christian religion, there are very few indeed who are ever born of the Spirit, and the only way in which we may identify the latter is by their continuance in holiness. He who does not persevere to the end was never begotten by God. Nor is that statement a begging of the question at issue: it is insisting upon the teaching of Holy Writ. "The righteous also shall hold on his way" (Job 17:9): observe that it is not "he ought to" nor merely that "he may do so," but a positive and unqualified "shall." Therefore any one who failsto "hold on his way," be he a religious enthusiast, a professing Christian, or zealous church-member, was never "righteous" in the sight of God.

We will labor this point a little further because it is probably the one which has presented more difficulty to our readers than any other. Yet it should not, for when resolved by the Word all is clear as a sunbeam. "I know that whatsoever God doeth, it shall be forever: nothing can be put to it nor anything taken from it: and God doeth it, that men should fear before Him" (Eccl. 3:14). This is one of the distinctive marks of the Divine handiwork: its indestructibility, its permanency, and therefore it is by this mark we must test both ourselves and our fellows. "The orthodox doctrine does not affirm the certainty of salvation because we once believed, but certainty of perseverance in holiness if we have truly believed, which perseverance in holiness, therefore, in opposition to all weaknesses and temptations, is the only sure evidence of the genuineness of past experience or of the validity of our confidence as to our future salvation" (A. A. Hodge). "Whosoever liveth and believeth in Me shall never die" (John 11:26) said Christ, for the life that He gives is an "eternal" one, which the Devil himself cannot destroy (see Job 2:6!). Thus, unless we acknowledge our mistake in concluding the apostates were once regenerate, we give the lie to the Word of God.

http://www.pbministries.org/books/p...rity/sec_09.htm

 

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Servetus

• Executions for heresy were common in Calvin's time..."after the Peasants' War in Germany, after the siege of Munster...In England 39 people were burned at the stake for heresy between 1547 and 1550...If one says that Calvin was in error in agreeing with the execution of heretics then why is there not equal indignation against all the other leaders who did the same thing?"
  • from http://www.reformed-theology.org/html/issue02/c_vs_s.htm
  "Thomas Aquinas explicitly supported the burning of heretics saying, "If the heretic still remains pertinacious the church, despairing of his conversion, provides for the salvation of others by separating him from the church by the sentence of excommunication and then leaves him to the secular judge to be exterminated from the world by death." (Summa Theologiae, IIaIIae q. 11 a. 3)
  • from http://www.reformed-theology.org/html/issue02/c_vs_s.htm
• Calvin went France to meet Servetus to try and convert him to the truth. But in Catholic France, Calvin would have been executed as a heretic, yet Calvin went there. So, Calvin risked his life to speak to Servetus.
• After Servetus was arrested, Calvin pleaded with the members of the council, if he is going to have to be put to death, don't burn him. It is too cruel. At least behead him. But, Servetus was executed on Oct. 26, 1553.
• Calvin didn't "have Servetus killed." He risked his own life by going to France to warn Servetus not to come to Geneva, yet Servetus did go there. Furthermore, it was the law of Geneva that heretics be killed. So, it was a lawful execution (Rom. 13:1-2). Also, Calvin was not the prosecutor in Geneva. He was only a witness.
• If Calvin had Servetus killed, how is that possible if Calvin had been previously banished from Geneva for three years. Therefore, he didn't have the power and authority to have anyone killed. Calvin was only a witness at Servetus' trial.

http://www.mslick.com/helps.htm

 

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[SIZE=+4]¶A BRIEFE[/SIZE]
[SIZE=+3]declaration of the[/SIZE]
[SIZE=+3]chiefe poyntes of[/SIZE]
[SIZE=+2]Christian Religion,[/SIZE]
[SIZE=+2]set foorth in a[/SIZE]
[SIZE=+2]Table.[/SIZE]
[SIZE=+2]Made by Theodore Beza.[/SIZE]
[SIZE=+2]Gal. 3.d.[/SIZE]
[SIZE=+1]The Scripture hath shut up all under[/SIZE]
[SIZE=+1]sinne, to the intent that the promise[/SIZE]
[SIZE=+1]by the faith in Iesus Christ should[/SIZE]
[SIZE=+1]be giuen to them that beleeve.[/SIZE]​

[SIZE=+2]Seene and allowed according to the order appoynted.[/SIZE]

[SIZE=+4]¶A briefe declaration of[/SIZE]​

[SIZE=+3]the Table of Predestination.[/SIZE]

[SIZE=+2]The question of Gods eternall Predestination is not curious, or vnprofitable, but of great importance, & very necessarie in the Church of God[/SIZE].​

[SIZE=+3]The first Chapter[/SIZE].​

[SIZE=+1]A[/SIZE]UGUSTINE[SIZE=+1] in his book of the profit of Perseverance [De bono perseverantiæ], chapter 14, saith, that they which were against him as adversaries in this question, did allege that this doctrine of Predestination did hinder the preaching of God's word, and caused that it could not profit. As if (saith he) this doctrine had hindered the Apostle Paul to do his duty: who so oftentimes doth commend unto us, and teach Predestination, and yet never ceaseth to preach the word of God. Also saith moreover: As he that hath received the gift, can better exhort and preach: so he that hath received this gift, doth hear the Preacher more obediently, & with greater reverence, &c. We do therefore exhort and preach, but they only which have ears to hear do hear us quietly, & to their comfort: and in those that have them not, this sentence is fulfilled, that hearing with their ears they do not hear, for they hear with the outward sense, but not with the inward consent. Now why some men have these ears, and others not, it is, because it is given to some to come, and to others not. Who knew God's counsel? must that be denied which is plain and evident, because that cannot be known which is hid and secret? Again in the 15th chapter, I pray you (saith he) if some under the shadow of predestination give themselves to slothful negligence, and as they are bent to flatter their flesh, so follow their own lusts, must we therefore judge, that this which is written of the foreknowledge of God is false? Now surely this is very handsome, and to the purpose, that we shall not speak that which by the Scripture is lawful to speak. Oh we fear (say you) lest he should be offended, which is not able to understand, and take it. And shall we not fear (say I) lest whiles we hold our tongue, he that is able to take the truth, be taken and snared with falsehood & error? Also in the 20th chapter of the same book he writeth in this sort, If the Apostles, & Doctors of the church which came after them, did the one and the other, both teaching the eternal Election of God purely and truly, and also retaining the faithful in godly life and manners: What moveth these our adversaries (Seeing they are overcome with the manifest and invincible truth) to think they speak well, saying, although this doctrine of predestination be true, yet it ought not to be preached to the people? Nay, so much the rather it is good to be throughly preached, that he that hath ears to hear, may hear. And who hath them, but he that hath received them of God, who promiseth to give them? And as for him that doth receive it, let him refuse it if he will: so that he that doth receive it, may take it, drink it, be sufficed, and have life. For as we must preach the fear of God to the end that God may be truly served: so must we preach Predestination that he which hath ears to hear may hear, and rejoice in God, not in himself, for the grace of God towards him.[/SIZE]
[SIZE=+1]This is the mind of that excellent Doctor as touching this point, which notwithstanding bindeth us to two conditions: the one is, that we speak no farther herein than God's word doth limit us: the other, that we set forth the same thing which the Scripture teacheth, accordingly, and to edification. Wherefore we will briefly speak of both these parts: first of the doctrine itself, and next of the use and applying of the same.[/SIZE]​

http://www.covenanter.org/Beza/bezas_table.html​

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[SIZE=+3]The seconde Chapter.[/SIZE]

[SIZE=+2]Of the eternall counsell of God hidde in himself, the vvhiche aftervvards is knovven by the effects thereof[/SIZE].​

[SIZE=+1]G[/SIZE]OD[SIZE=+1], whose judgments no man can comprehend, whose ways can not be found out, and whose will (1) ought to stop all men's mouths (2), according to the determinate and unchangeable purpose of his will, by the virtue whereof all things are made (3), yea even those things which are evil and execrable (not in that they be wrought by his Divine counsel, but forasmuch as they proceed of the prince of the air, and that spirit which worketh in the children (4) of disobedience) hath determined (5) from before all beginning with himself, to create all things in their time, for his glory, and (6) namely men: whom he hath made after two sorts, clean contrary one to the other. Whereof he maketh the one sort (which it pleased him to choose by his secret will and purpose) partakers of his glory through his mercy (7), and these we call according to the word of God, the vessels of honor, the elect, the children of promise, and predestinate to salvation (8): and the others, whom likewise it pleased him to ordain to damnation (that he might shew forth his wrath and power, to be glorified also in them) we do call the vessels of dishonor and wrath, the Reprobate & cast off from all good works (9).[/SIZE]
[SIZE=+1]This Election or Predestination to everlasting life, being considered in the will of God (that is to say) this selfsame determination, or purpose to Elect, is the first fountain and chief original of the salvation of God's children: neither is it thereon grounded, as some say, because God did foresee their faith, or good works: but only of his own good will (10,) from whence afterwards the Election, the faith, and the good works spring forth. Therefore, when the scripture will confirm the children of God in full and perfect hope, it doth not stay in alleging the testimonies of the second causes, that is to say, in the fruits of faith, nor in the second causes themselves, as faith, and calling by the Gospel, neither yet sometimes in Christ himself, in whom notwithstanding we are, as in our head Elected & adopted, but ascendeth higher, even unto that eternal purpose which God hath determined only in himself (11.)[/SIZE]
[SIZE=+1]Likewise, when mention is made of the damnation of the Reprobate, although the whole fault thereof be in themselves (12): yet notwithstanding, sometimes when need requireth, the Scripture to make more manifest by this comparison the great power of God's patience, and the riches of his glory towards the vessels of mercy (13), leadeth us unto this high secret, which by order is the first cause of their damnation, of the which secret, no other cause is known to men, but only his just will, which we must with all reverence obey, as coming from him, who is only just, and can not by any means, nor of any man, in any sort be comprehended (14). For we must put difference betwixt the purpose or ordinance of reprobation, & reprobation itself. Because God would that the secret of this his purpose should be kept close from us: & again we have the causes or Reprobation, & damnation, which dependeth thereof, expressed in God's word, that is to say, corruption, lack of faith, & iniquity, which as they be necessary, so are they also voluntary in the vessels made to dishonour (15): like as on the other part when we describe orderly the causes of the salvation of the elect, we put difference betwixt the purpose of electing, which God hath determined in himself, and the election which is appointed in Christ in such sort, that this his purpose or ordinance, doth not only go before election in the degree of causes, but also before all other things that follow the same. (16.)[/SIZE]​

The place & testimonies of the Scriptures, which are alleged in this Treatise, & marked by numbers, it seemed good to place apart at the end of every Chapter, partly that being separate they might be better weighed and understood: and partly because they could not for the multitude thereof be contained in the margin of the book. And here we have compassed every number within these two lines ( ) to the intent they might the more easily be found out.​

Notes of the second chapter.

(1) Rom. 11.33. (2) Job 9.10-12; Rom 9.20. (3) Eph. 1.9,11; Gen. 27.20; Exod. 21.13; John 22.13; Prov. 16.33; 20.24; 21.1; Isa. 14.27; 46.4,10; Jer. 10.23; Dan. 4.32; Matt. 10.29; Gal. 1.4. (4) Eph. 2.2. (5) Gen. 45.8; 50.19,20; Exod. 4.21; 7.3; & 9.12; & 10.1,20,27; & 11.10; 14.4,8,17; Deut. 2.30; Josh. 11.19,20; 1 Sam. 2.25; 2 Sam. 12.11; 16.11; & 24.1; 1 Kings 12.15; 22.22,23; 2 Kings 18.25; 2 Chron. 10.15; 11.4; 22.7; 25.20; Neh. 9.36,37; Job 1.12,21; 23.14; 34.30; 37.13; Psalm 105.25; Isa. 10.15; 54.16; 63.17; John 12.40; Acts 2.23; 4.28; Rom. 9.18,19; 11.32 with Gal 3.22; 1 Thes. 3.3 (6) Prov. 16.4. (7) Isa. 43.7; Eph. 1.5,6; Rom. 9.23; (8) Rom. 8.29,30; 9.8,21; 1 Cor. 2.7; Eph. 1.4; 2 Thes. 2.13; 1 Pet. 1.2. (9) Exod. 9.16; Prov. 16.4; Rom. 3.5; 9.22; Isa. 54:16. (10) Deut. 4.37; 7.7,8; Josh. 24.2; Psalm 44.3; Ezek. 16.6,60; John 15.16,19; Acts 13:48; 22.14; Rom. 5.6; 9.11-16,18,23; 11.7,35; 1 Cor. 4.7; Eph. 1.4,5,11; 2.10; Col. 1.12; 2 Tim. 1.9. (11) Matt. 25.34; John 6.40,45; Acts 13.48; Rom. 8.29,30; 9.8,11,12,16,23; 11.7; Eph. 1.4,5,9,11; 2 Tim. 2.19; 1 Cor. 2.7,10. (12) Hos. 13.9; John 3.19. (13) Rom. 9.23. (14) Exod. 9.16; Psalm 33.15; Prov. 16.4; Rom. 9.11,12,13, where he saith not only that Esau was ordained to be hated before he did any evil (for in so saying he should not seem to exclude any thing but actual sin and incredulity) but saith expressly, before he was born, whereby he excludeth the original sin, & all that which might be considered in the person of Esau by his birth, from the cause of the hate. Therefore anon after, when he sheweth how the Reprobate murmur, and reply, he doth not say, that they speak in this sort: Why doth not God hate others alike, seeing they are also born in the same corruption that we be? The Apostle speaketh no such words, but he saith their reason is in this sort: who can resist his will? For hereof man's reason gathereth, that they are unjustly condemned. And yet Paul doth not answer, that God would so, because he saw that they would be corrupt, and so consequently that the cause of his decree should be grounded on their corruption (the which answer had been clear and resolute, if it had been true) but forasmuch as he saith plainly, it so pleased God, and it was not in their power to change this his good pleasure, he bridleth man's wisdom, that it might reverence and wonder at God's mysteries, as it is most just to do. And also encourageth the Elect to honor the grace of God, which is declared and made famous by such a corruption. In this sort then the other places of the Scripture which conduct and lift us up to behold the sovereign will of God, which is the only rule of justice ought to be expounded. Isa. 54.16; 1 Sam. 2.25; John 6.44,45,64,65; 10.26; 12.39,40; 1 Pet. 2.8; and in divers other places. (15) 2 Thes. 2.10-12; Rom. 11.20; 2 Cor. 4.3,4; Heb. 12.17. (16) Rom. 8.30; Eph. 1.4,5.

http://www.covenanter.org/Beza/bezas_table.html​

 

[march56]

Hello cygnusx1,
First off I don't think you are 100 yrs. old!
I don't see anything about Reformed Church or Calvanism that looks out of place except the "ism" part. Can you note what supposedly sets this church apart from mainstream Christian churches if any?

 

[cygnusx1]

Hello cygnusx1,
First off I don't think you are 100 yrs. old!

your right the machine wouldn't go up to 105

I don't see anything about Reformed Church or Calvanism that looks out of place except the "ism" part.

it's only a nickname , and it's Calvinism

Can you note what supposedly sets this church apart from mainstream Christian churches if any?

fear of God !!!

 

[rmwilliamsll]

fear of God !!!

you're right and that is a good answer.

 

[Elect]

For those new to the Reformed Faith, I still have some icons left.

2$ a piece or three for 5$

For those that are new to a sense of humor - THIS IS A JOKE! HEHEHEE!

_____________________
This fall it will be three years to my understanding and belief of the Doctrines of Grace. I say - we are what we are by the grace of God or the lack there of!

 

[cygnusx1]

This page should keep your interest , I find it very useful;;

http://www.corkfpc.com/calvinismindex.html

 

[cubanito]

what's the difference between a Reformed Christian and a Reforming Christian?

The former is content with what he is already, the latter posts in SEMPER Reformanda...

JR

 

[cygnusx1]

This will keep you reading for hours :

many know about this web site , many should know about it ..........

http://www.spurgeon.org/~phil/bookmark/bad.htm

http://www.spurgeon.org/~phil/bookmark/realbad.htm

 

[cygnusx1]

what an excellent page this is .........

http://www.reformed.com/pub/fivepts.htm

 

[cygnusx1]

[FONT=Verdana,Arial,Helvetica]WAY OF LIFE LITERATURE WEB SITE
(A TONGUE IN CHEEK ADAPTION)
[/FONT]​

"Oh yes! Calvin said that not only must people like Servetus be killed, but they should be burnt CRUELLY...
And again, Calvinists don't believe that people can reject Christ!
And...oh yes that's right...Calvinists believe that faith is a work...
... Do you hear me? ...

...What do you mean you want "PROOF"? ...

... You mean "Proof" as in actually giving you references? ...
...Verifiable references?...
... You want to LOOK UP what I'm writing? ...
... Hold on!...NOW HOLD ON!...
... I am a VERY BUSY MAN...
... I get thousands of emails every week from people who don't agree with me ...
... I get nasty letters from Calvinists...
(...By the way...Infant baptism is an abomination...)
...OK...that isn't anything to do with the subject ...
...I don't have time to defend my writings with things like verifable proof...

...You STILL want to see why I'm saying these things about your faith? ...
...You mean that you are prepared to take the time to LOOK UP any references? ...

What's that? See if I have quoted them in CONTEXT? ...

... CONTEXT? ...

Er...hem... I got all these things from
an old time, true blue, tell-it-as-it-is, no nonsense, Pre Mill, KJV Only, Dispensationalist,
anti CCM, Independent, Fundamental, soulwinning,
Baptist preacher boy who has since died and gone to glory ...

AND YOU STILL WANT PROOF?
/

​

CONCLUSION: Friends in Christ, do not be discouraged by any of this. It is God's will that we know the
times (1 Ch. 12:32; Mat. 16:3) and that we be as wise as serpents and harmless as doves. These things
remind us that the hour is very late, and we need to be ready for the coming of the Lord. Are you sure that
you are born again? Are you living for Christ day by day? “And that, knowing the time, that now it is high
time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent,
the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let
us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in
strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the

lusts thereof” (Rom. 13:11-14). This material is sent only to those who personally subscribe...
​

END OF THIS SPOOF PAGE​

 

[cygnusx1]

Quick-and-Dirty Calvinism

Bashing Calvinism is the latest fad in blogdom. My turn.

http://phillipjohnson.blogspot.com/2005/06/quick-and-dirty-calvinism.html
​

 

[theFijian]

I'm not sure I can take any of this particular site seriously after reading this page:

Heterodoxy Hall of Shame

 

[cygnusx1]

I'm not sure I can take any of this site seriously after reading this page:

Heterodoxy Hall of Shame

I have just looked and the site you posted wasn't one that is recommended by me at all !! it is quoted as being a bad place by Phil Johnsons blog , which I did recommend !!!

phil writes

Internet Calvinism and historic Calvinism sometimes have little in common. Consider:

1. Fanaticism. The strains of hyper-Calvinism that are flourishing today are more harsh and more hyper than any of the historic hyper-Calvinists ever thought about being.
   
   If you doubt this, check Marc Carpenter's infamous website and read his ridiculous "Heterodoxy Hall of Shame." Carpenter is so hyper-Calvinistic that he has even labeled Calvin a hell-bound heretic for not being Calvinistic enough! He damns Spurgeon, Iain Murray, and even Gordon Clark (whom no one during his lifetime ever accused of not being Calvinistic enough).
   
   There are some well-trafficked discussion forums out there that look like they're having a contest to see who can be most extreme in their condemnations of Arminianism or most overblown in their affirmation of über-high Calvinism.
   
   There is a radical extremism among hypers on the Internet that is utterly unheard of even in the darkest corners of hyper-Calvinist history. At least the early hypers like Huntington and Gill had some profitable things to say when they exegeted Scripture.

 

[cygnusx1]

Here is a web site worth digging into , the Banner Of Truth articles page , there are loads of them!

Enjoy!

http://www.banneroftruth.org/pages/articles/articles.php?PHPSESSID=c5e61e55092912ffc0094803a42206b5

 

[cygnusx1]

God’s sovereignty: pastoral applications
No biblical doctrine, however elevated, is without its practical benefit for the faithful. We need to be instructed in the ways of God; but it appears that the contempt of God's sovereignty, even among those who claim to believe in the true God, is widespread.
Naturally man would prefer to be free from God's empire and to be the captain of his own soul and fate. He thus abhors the idea of God's sovereignty (Leviticus 26:43). Such an attitude only exposes man to be the rebellious creature he is. But though he attempts to rid himself of God's sovereignty over him, he tries in vain. He cannot escape God.
Considering God's sovereignty, we notice all the more that all sin is a contempt of the divine dominion. As every act of obedience is a confirmation of the law, and consequently a subscription of the authority of the Lawgiver (Deuteronomy 27:26), so every breach spells a conspiracy against the sovereignty of the Lawgiver. Sin is "forgetting God" (Deuteronomy 8:11). Sinners are rebels (Jeremiah 1:21).
Thus all sin is, in its nature, the despoiling of God of his sole sovereignty. This was probably Lucifer's aim (Isaiah 14:12). His temptation moved on the similar lines: "Ye shall be as gods" (Genesis 3:5), and the Antichrist as driven forward by Satan exalts himself above all that is called God (2 Thessalonians 2:4). Man's determination has been to break God's bands from over him, and cast away his cords (Psalm 2:3).
The sovereignty of God has been invaded by the usurpations of men; the papacy (the Antichrist of Scripture) cunningly prohibits what God has allowed and approves what God has prohibited. Most of the errors of men may be resolved into a denial of God's sovereignty; all can be traced back to the same sentiment of Adam, wanting to be independent and sovereign as God is.
Furthermore, God's sovereignty is despised when men invent laws contrary to God's laws (Daniel 3, etc.) or prohibit what God has specifically commanded (Acts 5:28). The same applies when men make additions to God's laws, thus effectively setting the divine law aside. None may act as having dominion over another in matters of faith (2 Corinthians 1:24; 1 Peter 5:3).
The sovereign God is despised also when men prefer obeying human laws to divine law, practicing man's religion rather than obeying the Son as presented in the Gospel.
Limiting God in his way of working to our methods is another part of the contempt of his dominion (Psalm 78:41; Numbers 20:5). Similarly, pride and presumption is another way of invading his dominion (James 4:13,15).
We set at naught his dominion when we render him a slight and careless worship, as happened in the days of Malachi (1:14), when God was presented with lame and blind sheep. Are we rendering the things of God to God as is his due?
We are also instructed that God does actually govern the world. He is king of kings. God is certainly not powerless or sleepy in the government of the world, as some suppose.
God can do no wrong, since he is the absolute sovereign. He will not be arraigned before men; all his ways of just.
But if, as it is, God exercises sovereignty over the whole world, then merit is totally excluded. We are the sheep of his pasture. He owns us.
Sinners should carefully consider God's sovereignty.
Punishment necessarily follows upon the doctrine of sovereignty. It would be a faint and feeble sovereignty if it cannot preserve itself, and vindicate its own wrongs against rebellious subjects (Daniel 4:16,17). Pride immediately swells against God's authority; this shall be brought down that God may be exalted.
Such punishment is unavoidable. None can escape; God has sole authority over hell and death (Isaiah 10:3). In executing his judgement God can make any creature the instrument of his vengeance. Strong winds and tempests fulfill his word (Psalm 148:8) but so did the Israelites on their entrance in the promised land, when God commanded them to exterminate the pagan nations.
Such thoughts may bring further rebelliousness in man's sinful hearts. He may well speak of "God in the hands of angry sinners." But the truth of the matter remains as it was in the days of J.Edwards, "Sinners in the hands of an angry God."
That punishment will indeed be terrible. God is terrible to the kings of the earth; with God is terrible majesty (Psalm 76:12). What folly it is then to rebel against the Sovereign and persist in an unrepentant heart!
God's sovereignty brings comfort.
The throne of God indeed speaks of dread and terror, but it is sweet and full of comfort to the faithful, to all those who are reconciled to the King of the universe. How often God prefaces his command with "the Lord thy God."
God is sovereign, but his love towards his people is just as great. He is affectionate and loving, and would be known as the husband of Israel, rather than just their Master (Hosea 2:16,19).
In his being sovereign his forgiveness carries a full security. God grants pardon and none can repeal his decision (Isaiah 43:25). We may rest assured that his pardon will not come to nought; his gifts are without repentance.
Because he is able and independent, he will certainly subdue corruption in his voluntary subjects. The covenant, "I will be your God" implies protection, government, and relief, which are all grounded upon sovereignty. Our greatest burden will be removed by his sovereign power (Micah 7:19). He is far greater than he who is in the world; we have none to fear (1 John 4:4).
In this regard we have a strong encouragement for prayer. Contrary to what some conclude, the sovereignty of God induces us all the more to prayer: "Hearken to the voice of my cry, my King and my God."
Here the faithful also find comfort in the experience of affliction. As a sovereign, he is the author of afflictions; as a sovereign, he can be the remover of them. The church may be assured that the adversary's projects against her will come to nought: "There is no wisdom nor understanding nor counsel against the Lord" (Proverbs 21:30).
The time will indeed come when the everlasting gospel will be preached to all, and God shall reign gloriously in Sion. Let us therefore shelter ourselves in the divine sovereignty, and regard God as the most high in our dangers and in our petitions (Psalm 57:1,2).
Meditation upon the Sovereign God.
If God has indeed such an extensive dominion as the Bible says he has, then it becomes us to meditate often upon this wonderful truth.
This will lead us and make it easier for us to fix our hope on him and make him the sole object of our trust. We should not depend upon second causes for our support, but look beyond them to the authority of God, and the dominion he has over all the works of his hands (Zechariah 10:1).
Furthermore, meditation on the sovereignty of God will naturally make us more diligent in worship. This is what Christ himself instructs us to do: "Our Father who art in heaven..." Our hearts are to be framed into an awful regard of him, when we consider that glorious and "fearful name, the Lord our God" (Deuteronomy 28:58). It is our duty to circumcise our hearts; but as it is, only the sovereign Lord can circumcise them on our behalf.
The due consideration of God's sovereignty would make us charitable to others. The Lord himself is to be honoured with our substance (Proverbs 3:9), not because he needs anything from us, for he gives breath and life and everything, but in that we might acknowledge his lordship over us.
If we really believe in God's sovereignty we would be better equipped to face affliction. The history of Job is a model here. There is indeed "a despising the chastening of the Almighty" (Job 5:17), for many assume that God is obliged to make them wealthy, healthy and wise. But this is the height of blasphemy. If we were to ask from God our due, we would have the experience of his everlasting wrath, and nothing else. Rather, "Do not deal with us according to our transgressions..."
The meditation upon the Most High would make us resign up ourselves to him in everything. When "misfortune" hits us, we may truly and wisely say, "It is the Lord, let him do what seems good," as Eli did (1 Samuel 3:18).
How we need to return and embrace high and lofty thoughts about the true God. Idolatry begins with misconceptions of God; true worship is the hearty acknowledgement of Him as he truly is.
Exhorted by the truth of God's sovereignty.
Coming face to face with God's sovereignty will give us a great opportunity towards a deeper degree of humility. We are not truly abased but by the consideration of the eminence and excellency of God. Even righteous Job had to ingest this lesson (Job 43:5,6). In beholding God's sovereignty we would cry out, What is man that so great a Majesty should be mindful of him? Are we come to a position that we could sincerely say that we are but "dust and ashes" before God, as Abraham did (Genesis 28:25-27).
The proper result from this doctrine of divine sovereignty is to praise him and thank him for dealing with us as he does. He is to be extolled for his royalty (Psalm 145:1ff.; Psalm 148 throughout). Since he is the Owner of all, we owe him thankfulness, something the lost are accused of not giving him (Romans 1). He is the bountiful Lord, insomuch that we can only say, in David's words, "Who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee" (1 Chronicles 29:14).
We should therefore be induced to promote his honour. We should think and speak of Him as he really is, without shame and reservation. This truth, which is given its proper place in Calvinistic theology, should not be eclipsed but rather be proclaimed far and wide. "Of him and through him and unto him are all things" (Romans 11:36). He is the efficient cause, the preserving cause and the final cause of all existence. We should speak of him as he truly is, for "those that honour me I will honour" (1 Samuel 2:30).
Besides, considering his sovereignty, we are to fear and reverence him. This is a duty incumbent upon us: "Who would not fear thee, O King of nations?" (Jeremiah 10:7; cf. Psalm 12: 27,28).
To trust him and consequently to pray to him is inferred also from his sovereignty. "Thine is the kingdom." Obedience naturally results from this doctrine. "Why call you me Lord Lord and do not the things that I say?" (Luke 6:46). It is comely and orderly to obey; it is honourable and advantageous for us to obey God.
But our obedience is to be indisputable, universal and perpetual, not only in a plenteous season but also in lean. Thus patience in adversity is also a duty flowing from this doctrine. The Lord may give but he may also take away. We are meant to submit to Him: "Though he slay me yet will I trust in him."
Our salvation dependent upon God’s good pleasure.
Our salvation issues from the good pleasure of God from all eternity. With good reason the Puritans elaborated on this point for this is really the crux of the matter, and in my situation, when I really grappled with this question and by grace accepted the Scripture testimony about the source of my salvation then my whole Christian life was revolutionized and I have never been the same ever since.
Not only I, but actually all Christians normally have to grapple with this fundamental question that determines whether you are truly Reformed or Arminian. It is a question of whether you acknowledge that God has a right to choose who will be the beholders of his glory.
It is disturbing to me to discover that Pink's original book, The Sovereignty of God, was severely censured by professed Calvinists in their own reprint. Three whole chapters, one of them dealing with reprobation, were left out and the four appendices were also deleted, supposedly to make the book less offensive to the average Christian.
But there is no escaping the fact that God does the choosing and his choice is irrevocable and final. It is according to his good pleasure. I am constantly filled with wonder and amazement that I am one of God's beloved children (1 Jn.3:1ff). Why me and not another? His ways are past finding out.
God's choice was not based on any merit in the creature; God was not influenced in his choice by external factors. He did not foresee works of evangelical obedience (Ephesians 2:8-10). It was only according to his own purpose and grace given to us in Christ before the world began (2 Timothy 1:9).
God bestows grace where and to whomsoever he pleases. It is by his will that we are born again and become his adopted children (James 1:18). I have nothing that I did not receive it in the first place.
These truths, so much maligned and twisted not only by the natural man but also by professed Christians, are a perennial source of blessing to me. In a very profound sense I can say that the sovereignty of God IS the gospel.

http://www.tecmalta.org/tft273.htm