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Discussion Forum : Scriptures and Doctrine : Is Calvinism the Faith that was once delivered to the saints?

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darcinChrist
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Joined: 2009/7/4
Posts: 1


 Re:

It's not so much a matter whether God uses heretics to spread the Gospel because this was addressed by both Jesus and Paul as it did happen in their day. A soul can find salvation when warned by one who believes in Calvinism or not. The same Gospel message goes out. First, warning sinners of their lost state, that they are headed headlong into hell. Then allowing the hearers to be pricked by the Holy Ghost of their sin. Then repentance and faith in Jesus, believing and obedience.

Now this is where the difference comes in and where it's vital. Because the Calvinism gospel allows for those who have turned to go right back into their former way of life and still maintain that they are on the way to heaven even though they are living like the devil. It's what happens after initial salvation or after the revival that matters and it depends on what Gospel message, whether you view correctly that you are able to turn back into sinful living and walk away from your salvation, giving it up/losing it (i.e. the True Gospel) or you believe even though you backslide into greivious sin you're still saved and on the road to heaven (i.e. Calvinism).

There's a MAJOR difference, one right, one wrong or another gospel at that point.
Does this make any sense?

The point is God could use a drunk or a donkey to warn sinners and bring them into the body of Christ, but where do they go from there? Do they stay with Him in faithful willing obedience or backslide with no fear of God thinking they're still in His loving arms? It certainly matters.

 2009/7/9 22:20Profile
yoadam
Member



Joined: 2009/2/10
Posts: 97
OREGON

 Re:

Quote:

darcinChrist wrote:
It's not so much a matter whether God uses heretics to spread the Gospel because this was addressed by both Jesus and Paul as it did happen in their day. A soul can find salvation when warned by one who believes in Calvinism or not. The same Gospel message goes out. First, warning sinners of their lost state, that they are headed headlong into hell. Then allowing the hearers to be pricked by the Holy Ghost of their sin. Then repentance and faith in Jesus, believing and obedience.

Now this is where the difference comes in and where it's vital. Because the Calvinism gospel allows for those who have turned to go right back into their former way of life and still maintain that they are on the way to heaven even though they are living like the devil. It's what happens after initial salvation or after the revival that matters and it depends on what Gospel message, whether you view correctly that you are able to turn back into sinful living and walk away from your salvation, giving it up/losing it (i.e. the True Gospel) or you believe even though you backslide into greivious sin you're still saved and on the road to heaven (i.e. Calvinism).

There's a MAJOR difference, one right, one wrong or another gospel at that point.
Does this make any sense?

The point is God could use a drunk or a donkey to warn sinners and bring them into the body of Christ, but where do they go from there? Do they stay with Him in faithful willing obedience or backslide with no fear of God thinking they're still in His loving arms? It certainly matters.


Hi. You are VERY mistaken about this and misrepresent the reformed position. We hold that all true Christians persevere in the faith to the end. IF one does not persevere, then it simply means he never had the faith in the first place.

John 6:37-38,
[b]"All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me."[/b]

So, everyone who is given to the Son by the Father to be saved "SHALL COME" and of them the Son will "in no wise cast out." PERIOD. What about "jumping out of His hand" as so many assert a Christian can do? Read the next verse:

and the very next verse (39),

[b]"And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, 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."[/b]

Here we see that of [b]ALL[/b]which are given to the Son, the Son will "lose nothing" [i]AND[/i] "and I will raise him up at the last day." Notice the definite, [b]"I WILL"[/b] "...raise him up at the last day." This is distinctly Johannine writing style and speaks clearly of eternal life. This is undeniably clear, as in the very next verse (40),

[b]And this is the will of him that sent me, 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.[/b]

"EVERLASTING LIFE". Clear?

In the very next verses the Jews murmur about these things... (verses 41-43)

"The Jews then murmured at him, because he said, I am the bread which came down from heaven.42 And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?43 Jesus therefore answered and said unto them, Murmur not among yourselves."

Now, Jesus continues teaching... (Verses 43-46)

[b]"No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me."[/b]

Here we see that "NO MAN [b]CAN[/b] COME TO ME". Can is a word of ability. Notice how Jesus did not say "May", but "CAN". This means that nobody is able to come to Jesus. Why? (Because we (before regeneration, "...were dead in trespasses and sins;" Ephesians 2:1 ) But praise God there is an exception. Jesus then says, "except the Father which hath sent me draw him". So, if we are drawn by the Father, we can come to Jesus. And then Jesus says, "and I will raise him up at the last day." SO, all who are drawn, therefore, are raised up at the last day to eternal life. And Jesus says it again another way, "It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." [i]CRYSTAL CLEAR.[/i]

[u]In reverse summary, 1. All whom the Father draws are raised up to eternal life at the last day. 2. No one can come to Jesus without being drawn by the Father. 3. Being raised up at the last day clearly speaks of eternal life. 4. All whom the Father gives to Jesus are raised up at the last day to eternal life and Jesus will "lose nothing" so one can neither be snatched (or jump!) out of his hand. 5. Everyone given by the Father to Jesus "SHALL COME" to Jesus. 6. Jesus promises "I will in no wise cast out." to those who come to Him.[/u]

Finally, please read the last words of the chapter as a final confirmation of these truths,

"But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
66 From that time many of his disciples went back, and walked no more with him.67 Then said Jesus unto the twelve, Will ye also go away?68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.69 And we believe and are sure that thou art that Christ, the Son of the living God.70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve."

The puritan's Westminster Confession of 1646 accurately and systematically proclaims these truths.

[b][u]The Westminster Confession of Faith: Chapter 17
Chapter 17. Of the Perseverance of the Saints.[/u]

1. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.a

a. John 10:28-29; Phil 1:6; 1 Pet 1:5, 9; 2 Pet 1:10; 1 John 3:9.

2. This perseverance of the saints depends, not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father;a upon the efficacy of the merit and intercession of Jesus Christ;b the abiding of the Spirit and of the seed of God within them;c and the nature of the covenant of grace:d from all which ariseth also the certainty and infallibility thereof.e

a. Jer 31:3; 2 Tim 2:18-19. • b. Luke 22:32; John 17:11, 24; Heb 7:25; 9:12-15; 10:10, 14; 13:20-21; Rom 8:33-39. • c. John 14:16-17; 1 John 2:27; 3:9. • d. Jer 32:40. • e. John 10:28; 2 Thes 3:3; 1 John 2:19.

3. Nevertheless they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins;a and for a time continue therein:b whereby they incur God's displeasure,c and grieve his Holy Spirit;d come to be deprived of some measure of their graces and comforts;e have their hearts hardened,f and their consciences wounded;g hurt and scandalize others,h and bring temporal judgments upon themselves.i

a. Mat 26:70, 72, 74. • b. Psa 51 title with v. 14. • c. 2 Sam 11:27; Isa 64:5, 7, 9. • d. Eph 4:30. • e. Psa 51:8, 10, 12; Song 5:2-4, 6; Rev 2:4. • f. Isa 63:17; Mark 6:52; 16:14. • g. Psa 32:3-4; 51:8. • h. 2 Sam 12:14. • i. Psa 89:31-32; 1 Cor 11:32.[/b]

God bless you.
Adam Schaefers


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Adam Schaefers

 2009/7/11 0:49Profile
yoadam
Member



Joined: 2009/2/10
Posts: 97
OREGON

 Re:

Please allow one quick followup post:

I noticed you believe the doctrine of the perseverance of the saints leads to false assurance and licentiousness. This could very well be, except for the fact that the holiest Christians in history have believed these doctrines. Consider Spurgeons words from his excellent, "Defense of Calvinism."
http://www.spurgeon.org/calvinis.htm

"I ask the man who dares to say that Calvinism is a licentious religion, what he thinks of the character of Augustine, or Calvin, or Whitefield, who in successive ages were the great exponents of the system of grace; or what will he say of the Puritans, whose works are full of them? Had a man been an Arminian in those days, he would have been accounted the vilest heretic breathing, but now we are looked upon as the heretics, and they as the orthodox. We have gone back to the old school; we can trace our descent from the apostles."-CH SPURGEON

"The old truth that Calvin preached, that Augustine preached, that Paul preached, is the truth that I must preach to-day, or else be false to my conscience and my God. I cannot shape the truth; I know of no such thing as paring off the rough edges of a doctrine. John Knox's gospel is my gospel. That which thundered through Scotland must thunder through England again."—C. H. Spurgeon


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Adam Schaefers

 2009/7/11 0:55Profile
yoadam
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Joined: 2009/2/10
Posts: 97
OREGON

 Re: Is Calvinism the Faith that was once delivered to the saints?

Quote:

Jimotheus wrote:
Grace, peace, and love be multiplied:

I realize that there is a renewed love affair with what is commonly called, Calvinism, perserverance of the saints, Once-saved-always-saved, etc. With some in the visible Christian Church who seemed to be rising stars such as our brother, Paul Washer and others; it seems to me that we should call into question whether Calvinism is the faith that was once delivered to the saints, or is it rank heresy. Personally, I do not care that this subject has been debated for centuries. Some have used that fact as a cop-out so as to avoid any discussion of the matter. I remember hearing a message by Paul Washer entitled, "Calvinism is not the issue" however Mr. Washer preaches Calvinism without calling it such in many of his sermons. I say Calvinism should be an issue in these last days, Why? If indeed this is heresy it needs to be rejected as such. If John Calvin's theology is not the faith that was once and for all delivered to the saints, then it is pure heresy. I say that it is indeed heresy, and should be repudiated as such.

#1. "Limited atonement"
(or as Paul Washer and others would put it, particular redeemption) Simply put, Jesus Christ did not die for the sins of the whole world, but only those whom God has particularly chosen from eternity past.

This is false. The atonement of our Lord Jesus Christ was not limited to a priviledged few as Calvinist believe. This is in direct contradiction to the categorical affirmations of St.John 3:16; II Cor. 5:19; I Timothy 2:1-6; Titus 2:11-12; I John 2:1-2; 4:14-15. It would seem that the apostles knew nothing of some so-called limited atonement (particular redeemption) as taught by Calvin's disciples.

#2. "Unconditional elect"
The doctrine of election has been perverted by Calvinist for centuries. When we approach any passage of scripture, we must allow the context to determine our understanding of what a passage teaches and not the nessesities of our theology. When considering the passages used by the Calvinist to preach unconditional elect of particular men, it is always removed from the context and interpreted according to the Calvinistic nessesities. Let me say simply that God has not elected any particular person unconditionally except the man Christ Jesus. Isa. 42:1; I Pet. 2:6. According to the bible the election of God is cooperate and only encompasses individuals as they relate to the cooperate body whether that body is "The body of Christ", or, "The Israel of God."(Gal.6:16). In the epistle to the Ephesians chapter one, the apostle Paul make this quite clear. The apostle uses the plural pronouns "us" and "we" That the "us" and the "we" were chosen "in him" before the foundation of the world (v.4) And that "we" have obtained an inheritance, being predestinated according to the purpose of him..." (v.11) that is the election is a cooperate election and only encompasses particular men as they relate to Christ, "IN HIM." According to Paul (and John), we are only elect IN THE SON not an election of particular men as taught by Calvin. This is also true when considering the cooperate election of "The Israel of God." Paul speaks of "SOME" (not all) of the branches were broken off because of "unbelief" in Romans 11:17,20. Notice that the cooperate election of Israel remains in tact while concerning "SOME" jews were cut off (not by some so-called eternal decree of reprobation of particular persons) but because of, "UNBELIEF." These same jews that were broken off because of "unbelief" were not fatalistically unconditionally reprobated beyond hope by a past eternal decree by God for in verse 23 of Romans eleven we read, "And they also (those broken off v.20), if they abide still not in unbelief, shall be graffed in: for God is able to graff them in AGAIN."

Let me just mention a couple of points: It is erroneously believed that predestination and election mean the same thing; this is false. They do not mean the same though the are related. Secondly, some have erroneously believed that to question Calvin's assumptions concerning unconditional election and reprobation of particular men is to question the sovereignty of God, this is absurd. The sovereignty of God does not stand or fall on man's response to the gospel of our Lord Jesus Christ. Men and women could choose either way and it would not nor cannot impinge on the sovereignty of God. The sovereignty of God is an unquestionable fact in scripture even if we never existed. So those who would accuse us who reject Calvinism as opposing the sovereignty of God are sadly mistaken. Well, I have written enough for now. I will wait for whatever replies for continued discussions. Marantha!!



Arminianism is heresy. Not Calvinism. Call it "The Doctrines of Grace", "Calvinism", "Augustinianism"-- whatever, the truth is, it is [b]Pauline[/b]. When we who are Confessional Protestants quote men like Augustine, Calvin, the Puritans, etc... We are acknowledging that our doctrine is nothing new, and neither adding nor taking away from Scripture. We are humbling ourselves to recognize our own traditions. The old saying holds true, "He who thinks he has no tradition is in fact most enslaved by it." We know this is true because "there is nothing new under the sun."... As G.K. Chesterson says, "Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to that arrogant oligarchy who merely happen to be walking around." AND so let us remember history and not be fools!

Anyways, Everything you have asserted in the first post is reinventing the wheel. The arguments have been fleshed out and you have been thoroughly refuted. For now please read the canons of dordt where Arminianism was condemned internationally by godly protestants of the past. Don't be counted among the arminians!

The following is an introduction article to place the document of the canons of dordt in its proper historical context:

"The Decision of the Synod of Dordt on the Five Main Points of Doctrine in Dispute in the Netherlands is popularly known as the Canons of Dordt. It consists of statements of doctrine adopted by the great Synod of Dordt which met in the city of Dordrecht in 1618-19. Although this was a national synod of the Reformed churches of the Netherlands, it had an international character, since it was composed not only of Dutch delegates but also of twenty-six delegates from eight foreign countries.

The Synod of Dordt was held in order to settle a serious controversy in the Dutch churches initiated by the rise of Arminianism. Jacob Arminius, a theological professor at Leiden University, questioned the teaching of Calvin and his followers on a number of important points. After Arminius's death, his own followers presented their views on five of these points in the Remonstrance of 1610. In this document or in later more explicit writings, the Arminians taught election based on foreseen faith, universal atonement, partial depravity, resistible grace, and the possibility of a lapse from grace. In the Canons the Synod of Dordt rejected these views and set forth the Reformed doctrine on these points, namely, unconditional election, limited atonement, total depravity, irresistible grace, and the perseverance of saints.

The Canons have a special character because of their original purpose as a judicial decision on the doctrinal points in dispute during the Arminian controversy. The original preface called them a "judgment, in which both the true view, agreeing with God's Word, concerning the aforesaid five points of doctrine is explained, and the false view, disagreeing with God's Word, is rejected." The Canons also have a limited character in that they do not cover the whole range of doctrine, but focus on the five points of doctrine in dispute.

Each of the main points consists of a positive and a negative part, the former being an exposition of the Reformed doctrine on the subject, the latter a repudiation of the corresponding errors. Each of the errors being rejected is shown in bold maroon type. Although in form there are only four points, we speak properly of five points, because the Canons were structured to correspond to the five articles of the 1610 Remonstrance. Main Points 3 and 4 were combined into one, always designated as Main Point III/IV.

This translation of the Canons, based on the only extant Latin manuscript among those signed at the Synod of Dordt, was adopted by the 1986 Synod of the Christian Reformed Church. The biblical quotations are translations from the original Latin and so do not always correspond to current versions. Though not in the original text, subheadings have been added to the positive articles and to the conclusion in order to facilitate study of the Canons."

[img]http://upload.wikimedia.org/wikipedia/en/8/89/DordtSynod.jpg[/img]

http://reformed.org/documents/index.html?mainframe=http://reformed.org/documents/canons_of_dordt.html

The next post will contain the canons of dordt refutation and condemnation of arminianism along with a defense of what is now days called, "Calvinism."


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Adam Schaefers

 2009/7/11 1:14Profile
yoadam
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OREGON

 Re:

[b]The Canons of Dordt[/b]
[i]Formally Titled

The Decision of the Synod of Dordt on the Five Main Points of Doctrine in Dispute in the Netherlands

The First Main Point of Doctrine
Divine Election and Reprobation
The Judgment Concerning Divine Predestination
Which the Synod Declares to Be in Agreement with the Word of God
and Accepted Till Now in the Reformed Churches,
Set Forth in Several Articles[/i]

Article 1: God's Right to Condemn All People

Since all people have sinned in Adam and have come under the sentence of the curse and eternal death, God would have done no one an injustice if it had been his will to leave the entire human race in sin and under the curse, and to condemn them on account of their sin. As the apostle says: The whole world is liable to the condemnation of God (Rom. 3:19), All have sinned and are deprived of the glory of God (Rom. 3:23), and The wages of sin is death (Rom. 6:23).*

--*All quotations from Scripture are translations of the original Latin manuscript.--

Article 2: The Manifestation of God's Love

But this is how God showed his love: he sent his only begotten Son into the world, so that whoever believes in him should not perish but have eternal life.

Article 3: The Preaching of the Gospel

In order that people may be brought to faith, God mercifully sends proclaimers of this very joyful message to the people he wishes and at the time he wishes. By this ministry people are called to repentance and faith in Christ crucified. For how shall they believe in him of whom they have not heard? And how shall they hear without someone preaching? And how shall they preach unless they have been sent? (Rom. 10:14-15).

Article 4: A Twofold Response to the Gospel

God's anger remains on those who do not believe this gospel. But those who do accept it and embrace Jesus the Savior with a true and living faith are delivered through him from God's anger and from destruction, and receive the gift of eternal life.

Article 5: The Sources of Unbelief and of Faith

The cause or blame for this unbelief, as well as for all other sins, is not at all in God, but in man. Faith in Jesus Christ, however, and salvation through him is a free gift of God. As Scripture says, It is by grace you have been saved, through faith, and this not from yourselves; it is a gift of God (Eph. 2:8). Likewise: It has been freely given to you to believe in Christ (Phil. 1:29).

Article 6: God's Eternal Decision

The fact that some receive from God the gift of faith within time, and that others do not, stems from his eternal decision. For all his works are known to God from eternity (Acts 15:18; Eph. 1:11). In accordance with this decision he graciously softens the hearts, however hard, of his chosen ones and inclines them to believe, but by his just judgment he leaves in their wickedness and hardness of heart those who have not been chosen. And in this especially is disclosed to us his act--unfathomable, and as merciful as it is just--of distinguishing between people equally lost. This is the well-known decision of election and reprobation revealed in God's Word. This decision the wicked, impure, and unstable distort to their own ruin, but it provides holy and godly souls with comfort beyond words.

Article 7: Election

Election [or choosing] is God's unchangeable purpose by which he did the following:

Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, he chose in Christ to salvation a definite number of particular people out of the entire human race, which had fallen by its own fault from its original innocence into sin and ruin. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery. He did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation. And so he decided to give the chosen ones to Christ to be saved, and to call and draw them effectively into Christ's fellowship through his Word and Spirit. In other words, he decided to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of his Son, to glorify them.

God did all this in order to demonstrate his mercy, to the praise of the riches of his glorious grace.

As Scripture says, God chose us in Christ, before the foundation of the world, so that we should be holy and blameless before him with love; he predestined us whom he adopted as his children through Jesus Christ, in himself, according to the good pleasure of his will, to the praise of his glorious grace, by which he freely made us pleasing to himself in his beloved (Eph. 1:4-6). And elsewhere, Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified (Rom. 8:30).

Article 8: A Single Decision of Election

This election is not of many kinds; it is one and the same election for all who were to be saved in the Old and the New Testament. For Scripture declares that there is a single good pleasure, purpose, and plan of God's will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which he prepared in advance for us to walk in.

Article 9: Election Not Based on Foreseen Faith

This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on. Accordingly, election is the source of each of the benefits of salvation. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. As the apostle says, He chose us (not because we were, but) so that we should be holy and blameless before him in love (Eph. 1:4).

Article 10: Election Based on God's Good Pleasure

But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve his choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves his adopting certain particular persons from among the common mass of sinners as his own possession. As Scripture says, When the children were not yet born, and had done nothing either good or bad..., she (Rebecca) was told, "The older will serve the younger." As it is written, "Jacob I loved, but Esau I hated" (Rom. 9:11-13). Also, All who were appointed for eternal life believed (Acts 13:48).

Article 11: Election Unchangeable

Just as God himself is most wise, unchangeable, all-knowing, and almighty, so the election made by him can neither be suspended nor altered, revoked, or annulled; neither can his chosen ones be cast off, nor their number reduced.

Article 12: The Assurance of Election

Assurance of this their eternal and unchangeable election to salvation is given to the chosen in due time, though by various stages and in differing measure. Such assurance comes not by inquisitive searching into the hidden and deep things of God, but by noticing within themselves, with spiritual joy and holy delight, the unmistakable fruits of election pointed out in God's Word-- such as a true faith in Christ, a childlike fear of God, a godly sorrow for their sins, a hunger and thirst for righteousness, and so on.

Article 13: The Fruit of This Assurance

In their awareness and assurance of this election God's children daily find greater cause to humble themselves before God, to adore the fathomless depth of his mercies, to cleanse themselves, and to give fervent love in return to him who first so greatly loved them. This is far from saying that this teaching concerning election, and reflection upon it, make God's children lax in observing his commandments or carnally self-assured. By God's just judgment this does usually happen to those who casually take for granted the grace of election or engage in idle and brazen talk about it but are unwilling to walk in the ways of the chosen.

Article 14: Teaching Election Properly

Just as, by God's wise plan, this teaching concerning divine election has been proclaimed through the prophets, Christ himself, and the apostles, in Old and New Testament times, and has subsequently been committed to writing in the Holy Scriptures, so also today in God's church, for which it was specifically intended, this teaching must be set forth--with a spirit of discretion, in a godly and holy manner, at the appropriate time and place, without inquisitive searching into the ways of the Most High. This must be done for the glory of God's most holy name, and for the lively comfort of his people.

Article 15: Reprobation

Moreover, Holy Scripture most especially highlights this eternal and undeserved grace of our election and brings it out more clearly for us, in that it further bears witness that not all people have been chosen but that some have not been chosen or have been passed by in God's eternal election-- those, that is, concerning whom God, on the basis of his entirely free, most just, irreproachable, and unchangeable good pleasure, made the following decision: to leave them in the common misery into which, by their own fault, they have plunged themselves; not to grant them saving faith and the grace of conversion; but finally to condemn and eternally punish them (having been left in their own ways and under his just judgment), not only for their unbelief but also for all their other sins, in order to display his justice. And this is the decision of reprobation, which does not at all make God the author of sin (a blasphemous thought!) but rather its fearful, irreproachable, just judge and avenger.

Article 16: Responses to the Teaching of Reprobation

Those who do not yet actively experience within themselves a living faith in Christ or an assured confidence of heart, peace of conscience, a zeal for childlike obedience, and a glorying in God through Christ, but who nevertheless use the means by which God has promised to work these things in us--such people ought not to be alarmed at the mention of reprobation, nor to count themselves among the reprobate; rather they ought to continue diligently in the use of the means, to desire fervently a time of more abundant grace, and to wait for it in reverence and humility. On the other hand, those who seriously desire to turn to God, to be pleasing to him alone, and to be delivered from the body of death, but are not yet able to make such progress along the way of godliness and faith as they would like--such people ought much less to stand in fear of the teaching concerning reprobation, since our merciful God has promised that he will not snuff out a smoldering wick and that he will not break a bruised reed. However, those who have forgotten God and their Savior Jesus Christ and have abandoned themselves wholly to the cares of the world and the pleasures of the flesh--such people have every reason to stand in fear of this teaching, as long as they do not seriously turn to God.

Article 17: The Salvation of the Infants of Believers

Since we must make judgments about God's will from his Word, which testifies that the children of believers are holy, not by nature but by virtue of the gracious covenant in which they together with their parents are included, godly parents ought not to doubt the election and salvation of their children whom God calls out of this life in infancy.

Article 18: The Proper Attitude Toward Election and Reprobation

To those who complain about this grace of an undeserved election and about the severity of a just reprobation, we reply with the words of the apostle, Who are you, O man, to talk back to God? (Rom. 9:20), and with the words of our Savior, Have I no right to do what I want with my own? (Matt. 20:15). We, however, with reverent adoration of these secret things, cry out with the apostle: Oh, the depths of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond tracing out! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to God, that God should repay him? For from him and through him and to him are all things. To him be the glory forever! Amen (Rom. 11:33-36).

Rejection of the Errors
by Which the Dutch Churches Have for Some Time Been Disturbed
Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those

I

Who teach that the will of God to save those who would believe and persevere in faith and in the obedience of faith is the whole and entire decision of election to salvation, and that nothing else concerning this decision has been revealed in God's Word.

For they deceive the simple and plainly contradict Holy Scripture in its testimony that God does not only wish to save those who would believe, but that he has also from eternity chosen certain particular people to whom, rather than to others, he would within time grant faith in Christ and perseverance. As Scripture says, I have revealed your name to those whom you gave me (John 17:6). Likewise, All who were appointed for eternal life believed (Acts 13:48), and He chose us before the foundation of the world so that we should be holy... (Eph. 1:4).

II

Who teach that God's election to eternal life is of many kinds: one general and indefinite, the other particular and definite; and the latter in turn either incomplete, revocable, nonperemptory (or conditional), or else complete, irrevocable, and peremptory (or absolute). Likewise, who teach that there is one election to faith and another to salvation, so that there can be an election to justifying faith apart from a peremptory election to salvation.

For this is an invention of the human brain, devised apart from the Scriptures, which distorts the teaching concerning election and breaks up this golden chain of salvation: Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified (Rom. 8:30).

II

Who teach that God's good pleasure and purpose, which Scripture mentions in its teaching of election, does not involve God's choosing certain particular people rather than others, but involves God's choosing, out of all possible conditions (including the works of the law) or out of the whole order of things, the intrinsically unworthy act of faith, as well as the imperfect obedience of faith, to be a condition of salvation; and it involves his graciously wishing to count this as perfect obedience and to look upon it as worthy of the reward of eternal life.

For by this pernicious error the good pleasure of God and the merit of Christ are robbed of their effectiveness and people are drawn away, by unprofitable inquiries, from the truth of undeserved justification and from the simplicity of the Scriptures. It also gives the lie to these words of the apostle: God called us with a holy calling, not in virtue of works, but in virtue of his own purpose and the grace which was given to us in Christ Jesus before the beginning of time (2 Tim. 1:9).

IV

Who teach that in election to faith a prerequisite condition is that man should rightly use the light of nature, be upright, unassuming, humble, and disposed to eternal life, as though election depended to some extent on these factors.

For this smacks of Pelagius, and it clearly calls into question the words of the apostle: We lived at one time in the passions of our flesh, following the will of our flesh and thoughts, and we were by nature children of wrath, like everyone else. But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead in transgressions, made us alive with Christ, by whose grace you have been saved. And God raised us up with him and seated us with him in heaven in Christ Jesus, in order that in the coming ages we might show the surpassing riches of his grace, according to his kindness toward us in Christ Jesus. For it is by grace you have been saved, through faith (and this not from yourselves; it is the gift of God) not by works, so that no one can boast (Eph. 2:3-9).

V

Who teach that the incomplete and nonperemptory election of particular persons to salvation occurred on the basis of a foreseen faith, repentance, holiness, and godliness, which has just begun or continued for some time; but that complete and peremptory election occurred on the basis of a foreseen perseverance to the end in faith, repentance, holiness, and godliness. And that this is the gracious and evangelical worthiness, on account of which the one who is chosen is more worthy than the one who is not chosen. And therefore that faith, the obedience of faith, holiness, godliness, and perseverance are not fruits or effects of an unchangeable election to glory, but indispensable conditions and causes, which are prerequisite in those who are to be chosen in the complete election, and which are foreseen as achieved in them.

This runs counter to the entire Scripture, which throughout impresses upon our ears and hearts these sayings among others: Election is not by works, but by him who calls (Rom. 9:11-12); All who were appointed for eternal life believed (Acts 13:48); He chose us in himself so that we should be holy (Eph. 1:4); You did not choose me, but I chose you (John 15:16); If by grace, not by works (Rom. 11:6); In this is love, not that we loved God, but that he loved us and sent his Son (1 John 4:10).

VI

Who teach that not every election to salvation is unchangeable, but that some of the chosen can perish and do in fact perish eternally, with no decision of God to prevent it.

By this gross error they make God changeable, destroy the comfort of the godly concerning the steadfastness of their election, and contradict the Holy Scriptures, which teach that the elect cannot be led astray (Matt. 24:24), that Christ does not lose those given to him by the Father (John 6:39), and that those whom God predestined, called, and justified, he also glorifies (Rom. 8:30).

VII

Who teach that in this life there is no fruit, no awareness, and no assurance of one's unchangeable election to glory, except as conditional upon something changeable and contingent.

For not only is it absurd to speak of an uncertain assurance, but these things also militate against the experience of the saints, who with the apostle rejoice from an awareness of their election and sing the praises of this gift of God; who, as Christ urged, rejoice with his disciples that their names have been written in heaven (Luke 10:20); and finally who hold up against the flaming arrows of the devil's temptations the awareness of their election, with the question Who will bring any charge against those whom God has chosen? (Rom. 8:33).

VIII

Who teach that it was not on the basis of his just will alone that God decided to leave anyone in the fall of Adam and in the common state of sin and condemnation or to pass anyone by in the imparting of grace necessary for faith and conversion.

For these words stand fast: He has mercy on whom he wishes, and he hardens whom he wishes (Rom. 9:18). And also: To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given (Matt. 13:11). Likewise: I give glory to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to little children; yes, Father, because that was your pleasure (Matt. 11:25-26).

IX

Who teach that the cause for God's sending the gospel to one people rather than to another is not merely and solely God's good pleasure, but rather that one people is better and worthier than the other to whom the gospel is not communicated.

For Moses contradicts this when he addresses the people of Israel as follows: Behold, to Jehovah your God belong the heavens and the highest heavens, the earth and whatever is in it. But Jehovah was inclined in his affection to love your ancestors alone, and chose out their descendants after them, you above all peoples, as at this day (Deut. 10:14-15). And also Christ: Woe to you, Korazin! Woe to you, Bethsaida! for if those mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes (Matt. 11:21).
The Second Main Point of Doctrine
Christ's Death and Human Redemption Through Its

Article 1: The Punishment Which God's Justice Requires

God is not only supremely merciful, but also supremely just. His justice requires (as he has revealed himself in the Word) that the sins we have committed against his infinite majesty be punished with both temporal and eternal punishments, of soul as well as body. We cannot escape these punishments unless satisfaction is given to God's justice.

Article 2: The Satisfaction Made by Christ

Since, however, we ourselves cannot give this satisfaction or deliver ourselves from God's anger, God in his boundless mercy has given us as a guarantee his only begotten Son, who was made to be sin and a curse for us, in our place, on the cross, in order that he might give satisfaction for us.

Article 3: The Infinite Value of Christ's Death

This death of God's Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world.

Article 4: Reasons for This Infinite Value

This death is of such great value and worth for the reason that the person who suffered it is--as was necessary to be our Savior--not only a true and perfectly holy man, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit. Another reason is that this death was accompanied by the experience of God's anger and curse, which we by our sins had fully deserved.

Article 5: The Mandate to Proclaim the Gospel to All

Moreover, it is the promise of the gospel that whoever believes in Christ crucified shall not perish but have eternal life. This promise, together with the command to repent and believe, ought to be announced and declared without differentiation or discrimination to all nations and people, to whom God in his good pleasure sends the gospel.

(to be continued...)


_________________
Adam Schaefers

 2009/7/11 1:15Profile
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(...continued)

Article 6: Unbelief Man's Responsibility

However, that many who have been called through the gospel do not repent or believe in Christ but perish in unbelief is not because the sacrifice of Christ offered on the cross is deficient or insufficient, but because they themselves are at fault.

Article 7: Faith God's Gift

But all who genuinely believe and are delivered and saved by Christ's death from their sins and from destruction receive this favor solely from God's grace--which he owes to no one--given to them in Christ from eternity.

Article 8: The Saving Effectiveness of Christ's Death

For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son's costly death should work itself out in all his chosen ones, in order that he might grant justifying faith to them only and thereby lead them without fail to salvation. In other words, it was God's will that Christ through the blood of the cross (by which he confirmed the new covenant) should effectively redeem from every people, tribe, nation, and language all those and only those who were chosen from eternity to salvation and given to him by the Father; that he should grant them faith (which, like the Holy Spirit's other saving gifts, he acquired for them by his death); that he should cleanse them by his blood from all their sins, both original and actual, whether committed before or after their coming to faith; that he should faithfully preserve them to the very end; and that he should finally present them to himself, a glorious people, without spot or wrinkle.

Article 9: The Fulfillment of God's Plan

This plan, arising out of God's eternal love for his chosen ones, from the beginning of the world to the present time has been powerfully carried out and will also be carried out in the future, the gates of hell seeking vainly to prevail against it. As a result the chosen are gathered into one, all in their own time, and there is always a church of believers founded on Christ's blood, a church which steadfastly loves, persistently worships, and--here and in all eternity--praises him as her Savior who laid down his life for her on the cross, as a bridegroom for his bride.
Rejection of the Errors
Having set forth the orthodox teaching, the Synod rejects the errors of those

I

Who teach that God the Father appointed his Son to death on the cross without a fixed and definite plan to save anyone by name, so that the necessity, usefulness, and worth of what Christ's death obtained could have stood intact and altogether perfect, complete and whole, even if the redemption that was obtained had never in actual fact been applied to any individual.

For this assertion is an insult to the wisdom of God the Father and to the merit of Jesus Christ, and it is contrary to Scripture. For the Savior speaks as follows: I lay down my life for the sheep, and I know them (John 10:15, 27). And Isaiah the prophet says concerning the Savior: When he shall make himself an offering for sin, he shall see his offspring, he shall prolong his days, and the will of Jehovah shall prosper in his hand (Isa. 53:10). Finally, this undermines the article of the creed in which we confess what we believe concerning the Church.

II

Who teach that the purpose of Christ's death was not to establish in actual fact a new covenant of grace by his blood, but only to acquire for the Father the mere right to enter once more into a covenant with men, whether of grace or of works.

For this conflicts with Scripture, which teaches that Christ has become the guarantee and mediator of a better--that is, a new-covenant (Heb. 7:22; 9:15), and that a will is in force only when someone has died (Heb. 9:17).

III

Who teach that Christ, by the satisfaction which he gave, did not certainly merit for anyone salvation itself and the faith by which this satisfaction of Christ is effectively applied to salvation, but only acquired for the Father the authority or plenary will to relate in a new way with men and to impose such new conditions as he chose, and that the satisfying of these conditions depends on the free choice of man; consequently, that it was possible that either all or none would fulfill them.

For they have too low an opinion of the death of Christ, do not at all acknowledge the foremost fruit or benefit which it brings forth, and summon back from hell the Pelagian error.

IV

Who teach that what is involved in the new covenant of grace which God the Father made with men through the intervening of Christ's death is not that we are justified before God and saved through faith, insofar as it accepts Christ's merit, but rather that God, having withdrawn his demand for perfect obedience to the law, counts faith itself, and the imperfect obedience of faith, as perfect obedience to the law, and graciously looks upon this as worthy of the reward of eternal life.

For they contradict Scripture: They are justified freely by his grace through the redemption that came by Jesus Christ, whom God presented as a sacrifice of atonement, through faith in his blood (Rom. 3:24-25). And along with the ungodly Socinus, they introduce a new and foreign justification of man before God, against the consensus of the whole church.

V

Who teach that all people have been received into the state of reconciliation and into the grace of the covenant, so that no one on account of original sin is liable to condemnation, or is to be condemned, but that all are free from the guilt of this sin.

For this opinion conflicts with Scripture which asserts that we are by nature children of wrath.

VI

Who make use of the distinction between obtaining and applying in order to instill in the unwary and inexperienced the opinion that God, as far as he is concerned, wished to bestow equally upon all people the benefits which are gained by Christ's death; but that the distinction by which some rather than others come to share in the forgiveness of sins and eternal life depends on their own free choice (which applies itself to the grace offered indiscriminately) but does not depend on the unique gift of mercy which effectively works in them, so that they, rather than others, apply that grace to themselves.

For, while pretending to set forth this distinction in an acceptable sense, they attempt to give the people the deadly poison of Pelagianism.

VII

Who teach that Christ neither could die, nor had to die, nor did die for those whom God so dearly loved and chose to eternal life, since such people do not need the death of Christ.

For they contradict the apostle, who says: Christ loved me and gave himself up for me (Gal. 2:20), and likewise: Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died, that is, for them (Rom. 8:33-34). They also contradict the Savior, who asserts: I lay down my life for the sheep (John 10:15), and My command is this: Love one another as I have loved you. Greater love has no one than this, that one lay down his life for his friends (John 15:12-13).
The Third and Fourth Main Points of Doctrine
Human Corruption, Conversion to God, and the Way It Occurs

Article 1: The Effect of the Fall on Human Nature

Man was originally created in the image of God and was furnished in his mind with a true and salutary knowledge of his Creator and things spiritual, in his will and heart with righteousness, and in all his emotions with purity; indeed, the whole man was holy. However, rebelling against God at the devil's instigation and by his own free will, he deprived himself of these outstanding gifts. Rather, in their place he brought upon himself blindness, terrible darkness, futility, and distortion of judgment in his mind; perversity, defiance, and hardness in his heart and will; and finally impurity in all his emotions.

Article 2: The Spread of Corruption

Man brought forth children of the same nature as himself after the fall. That is to say, being corrupt he brought forth corrupt children. The corruption spread, by God's just judgment, from Adam to all his descendants-- except for Christ alone--not by way of imitation (as in former times the Pelagians would have it) but by way of the propagation of his perverted nature.

Article 3: Total Inability

Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin; without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.

Article 4: The Inadequacy of the Light of Nature

There is, to be sure, a certain light of nature remaining in man after the fall, by virtue of which he retains some notions about God, natural things, and the difference between what is moral and immoral, and demonstrates a certain eagerness for virtue and for good outward behavior. But this light of nature is far from enabling man to come to a saving knowledge of God and conversion to him--so far, in fact, that man does not use it rightly even in matters of nature and society. Instead, in various ways he completely distorts this light, whatever its precise character, and suppresses it in unrighteousness. In doing so he renders himself without excuse before God.

Article 5: The Inadequacy of the Law

In this respect, what is true of the light of nature is true also of the Ten Commandments given by God through Moses specifically to the Jews. For man cannot obtain saving grace through the Decalogue, because, although it does expose the magnitude of his sin and increasingly convict him of his guilt, yet it does not offer a remedy or enable him to escape from his misery, and, indeed, weakened as it is by the flesh, leaves the offender under the curse.

Article 6: The Saving Power of the Gospel

What, therefore, neither the light of nature nor the law can do, God accomplishes by the power of the Holy Spirit, through the Word or the ministry of reconciliation. This is the gospel about the Messiah, through which it has pleased God to save believers, in both the Old and the New Testament.

Article 7: God's Freedom in Revealing the Gospel

In the Old Testament, God revealed this secret of his will to a small number; in the New Testament (now without any distinction between peoples) he discloses it to a large number. The reason for this difference must not be ascribed to the greater worth of one nation over another, or to a better use of the light of nature, but to the free good pleasure and undeserved love of God. Therefore, those who receive so much grace, beyond and in spite of all they deserve, ought to acknowledge it with humble and thankful hearts; on the other hand, with the apostle they ought to adore (but certainly not inquisitively search into) the severity and justice of God's judgments on the others, who do not receive this grace.

Article 8: The Serious Call of the Gospel

Nevertheless, all who are called through the gospel are called seriously. For seriously and most genuinely God makes known in his Word what is pleasing to him: that those who are called should come to him. Seriously he also promises rest for their souls and eternal life to all who come to him and believe.

Article 9: Human Responsibility for Rejecting the Gospel

The fact that many who are called through the ministry of the gospel do not come and are not brought to conversion must not be blamed on the gospel, nor on Christ, who is offered through the gospel, nor on God, who calls them through the gospel and even bestows various gifts on them, but on the people themselves who are called. Some in self-assurance do not even entertain the Word of life; others do entertain it but do not take it to heart, and for that reason, after the fleeting joy of a temporary faith, they relapse; others choke the seed of the Word with the thorns of life's cares and with the pleasures of the world and bring forth no fruits. This our Savior teaches in the parable of the sower (Matt. 13).

Article 10: Conversion as the Work of God

The fact that others who are called through the ministry of the gospel do come and are brought to conversion must not be credited to man, as though one distinguishes himself by free choice from others who are furnished with equal or sufficient grace for faith and conversion (as the proud heresy of Pelagius maintains). No, it must be credited to God: just as from eternity he chose his own in Christ, so within time he effectively calls them, grants them faith and repentance, and, having rescued them from the dominion of darkness, brings them into the kingdom of his Son, in order that they may declare the wonderful deeds of him who called them out of darkness into this marvelous light, and may boast not in themselves, but in the Lord, as apostolic words frequently testify in Scripture.

Article 11: The Holy Spirit's Work in Conversion

Moreover, when God carries out this good pleasure in his chosen ones, or works true conversion in them, he not only sees to it that the gospel is proclaimed to them outwardly, and enlightens their minds powerfully by the Holy Spirit so that they may rightly understand and discern the things of the Spirit of God, but, by the effective operation of the same regenerating Spirit, he also penetrates into the inmost being of man, opens the closed heart, softens the hard heart, and circumcises the heart that is uncircumcised. He infuses new qualities into the will, making the dead will alive, the evil one good, the unwilling one willing, and the stubborn one compliant; he activates and strengthens the will so that, like a good tree, it may be enabled to produce the fruits of good deeds.

Article 12: Regeneration a Supernatural Work

And this is the regeneration, the new creation, the raising from the dead, and the making alive so clearly proclaimed in the Scriptures, which God works in us without our help. But this certainly does not happen only by outward teaching, by moral persuasion, or by such a way of working that, after God has done his work, it remains in man's power whether or not to be reborn or converted. Rather, it is an entirely supernatural work, one that is at the same time most powerful and most pleasing, a marvelous, hidden, and inexpressible work, which is not lesser than or inferior in power to that of creation or of raising the dead, as Scripture (inspired by the author of this work) teaches. As a result, all those in whose hearts God works in this marvelous way are certainly, unfailingly, and effectively reborn and do actually believe. And then the will, now renewed, is not only activated and motivated by God but in being activated by God is also itself active. For this reason, man himself, by that grace which he has received, is also rightly said to believe and to repent.

Article 13: The Incomprehensible Way of Regeneration

In this life believers cannot fully understand the way this work occurs; meanwhile, they rest content with knowing and experiencing that by this grace of God they do believe with the heart and love their Savior.

Article 14: The Way God Gives Faith

In this way, therefore, faith is a gift of God, not in the sense that it is offered by God for man to choose, but that it is in actual fact bestowed on man, breathed and infused into him. Nor is it a gift in the sense that God bestows only the potential to believe, but then awaits assent--the act of believing--from man's choice; rather, it is a gift in the sense that he who works both willing and acting and, indeed, works all things in all people produces in man both the will to believe and the belief itself.

Article 15: Responses to God's Grace

God does not owe this grace to anyone. For what could God owe to one who has nothing to give that can be paid back? Indeed, what could God owe to one who has nothing of his own to give but sin and falsehood? Therefore the person who receives this grace owes and gives eternal thanks to God alone; the person who does not receive it either does not care at all about these spiritual things and is satisfied with himself in his condition, or else in self-assurance foolishly boasts about having something which he lacks. Furthermore, following the example of the apostles, we are to think and to speak in the most favorable way about those who outwardly profess their faith and better their lives, for the inner chambers of the heart are unknown to us. But for others who have not yet been called, we are to pray to the God who calls things that do not exist as though they did. In no way, however, are we to pride ourselves as better than they, as though we had distinguished ourselves from them.

Article 16: Regeneration's Effect

However, just as by the fall man did not cease to be man, endowed with intellect and will, and just as sin, which has spread through the whole human race, did not abolish the nature of the human race but distorted and spiritually killed it, so also this divine grace of regeneration does not act in people as if they were blocks and stones; nor does it abolish the will and its properties or coerce a reluctant will by force, but spiritually revives, heals, reforms, and--in a manner at once pleasing and powerful--bends it back. As a result, a ready and sincere obedience of the Spirit now begins to prevail where before the rebellion and resistance of the flesh were completely dominant. It is in this that the true and spiritual restoration and freedom of our will consists. Thus, if the marvelous Maker of every good thing were not dealing with us, man would have no hope of getting up from his fall by his free choice, by which he plunged himself into ruin when still standing upright.

Article 17: God's Use of Means in Regeneration

Just as the almighty work of God by which he brings forth and sustains our natural life does not rule out but requires the use of means, by which God, according to his infinite wisdom and goodness, has wished to exercise his power, so also the aforementioned supernatural work of God by which he regenerates us in no way rules out or cancels the use of the gospel, which God in his great wisdom has appointed to be the seed of regeneration and the food of the soul. For this reason, the apostles and the teachers who followed them taught the people in a godly manner about this grace of God, to give him the glory and to humble all pride, and yet did not neglect meanwhile to keep the people, by means of the holy admonitions of the gospel, under the administration of the Word, the sacraments, and discipline. So even today it is out of the question that the teachers or those taught in the church should presume to test God by separating what he in his good pleasure has wished to be closely joined together. For grace is bestowed through admonitions, and the more readily we perform our duty, the more lustrous the benefit of God working in us usually is and the better his work advances. To him alone, both for the means and for their saving fruit and effectiveness, all glory is owed forever. Amen.

Rejection of the Errors
Having set forth the orthodox teaching, the Synod rejects the errors of those

I

Who teach that, properly speaking, it cannot be said that original sin in itself is enough to condemn the whole human race or to warrant temporal and eternal punishments.

For they contradict the apostle when he says: Sin entered the world through one man, and death through sin, and in this way death passed on to all men because all sinned (Rom. 5:12); also: The guilt followed one sin and brought condemnation (Rom. 5:16); likewise: The wages of sin is death (Rom. 6:23).

II

Who teach that the spiritual gifts or the good dispositions and virtues such as goodness, holiness, and righteousness could not have resided in man's will when he was first created, and therefore could not have been separated from the will at the fall.

For this conflicts with the apostle's description of the image of God in Ephesians 4:24, where he portrays the image in terms of righteousness and holiness, which definitely reside in the will.

III

Who teach that in spiritual death the spiritual gifts have not been separated from man's will, since the will in itself has never been corrupted but only hindered by the darkness of the mind and the unruliness of the emotions, and since the will is able to exercise its innate free capacity once these hindrances are removed, which is to say, it is able of itself to will or choose whatever good is set before it--or else not to will or choose it.

This is a novel idea and an error and has the effect of elevating the power of free choice, contrary to the words of Jeremiah the prophet: The heart itself is deceitful above all things and wicked (Jer. 17:9); and of the words of the apostle: All of us also lived among them (the sons of disobedience) at one time in the passions of our flesh, following the will of our flesh and thoughts (Eph. 2:3).

IV

Who teach that unregenerate man is not strictly or totally dead in his sins or deprived of all capacity for spiritual good but is able to hunger and thirst for righteousness or life and to offer the sacrifice of a broken and contrite spirit which is pleasing to God.

For these views are opposed to the plain testimonies of Scripture: You were dead in your transgressions and sins (Eph. 2:1, 5); The imagination of the thoughts of man's heart is only evil all the time (Gen. 6:5; 8:21). Besides, to hunger and thirst for deliverance from misery and for life, and to offer God the sacrifice of a broken spirit is characteristic only of the regenerate and of those called blessed (Ps. 51:17; Matt. 5:6).

V

Who teach that corrupt and natural man can make such good use of common grace(by which they mean the light of nature)or of the gifts remaining after the fall that he is able thereby gradually to obtain a greater grace-- evangelical or saving grace--as well as salvation itself; and that in this way God, for his part, shows himself ready to reveal Christ to all people, since he provides to all, to a sufficient extent and in an effective manner, the means necessary for the revealing of Christ, for faith, and for repentance.

For Scripture, not to mention the experience of all ages, testifies that this is false: He makes known his words to Jacob, his statutes and his laws to Israel; he has done this for no other nation, and they do not know his laws (Ps. 147:19-20); In the past God let all nations go their own way (Acts 14:16); They (Paul and his companions) were kept by the Holy Spirit from speaking God's word in Asia; and When they had come to Mysia, they tried to go to Bithynia, but the Spirit would not allow them to (Acts 16:6-7).

VI

Who teach that in the true conversion of man new qualities, dispositions, or gifts cannot be infused or poured into his will by God, and indeed that the faith [or believing] by which we first come to conversion and from which we receive the name "believers" is not a quality or gift infused by God, but only an act of man, and that it cannot be called a gift except in respect to the power of attaining faith.

For these views contradict the Holy Scriptures, which testify that God does infuse or pour into our hearts the new qualities of faith, obedience, and the experiencing of his love: I will put my law in their minds, and write it on their hearts (Jer. 31:33); I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring (Isa. 44:3); The love of God has been poured out in our hearts by the Holy Spirit, who has been given to us (Rom. 5:5). They also conflict with the continuous practice of the Church, which prays with the prophet: Convert me, Lord, and I shall be converted (Jer. 31:18).

VII

Who teach that the grace by which we are converted to God is nothing but a gentle persuasion, or(as others explain it) that the way of God's acting in man's conversion that is most noble and suited to human nature is that which happens by persuasion, and that nothing prevents this grace of moral suasion even by itself from making natural men spiritual; indeed, that God does not produce the assent of the will except in this manner of moral suasion, and that the effectiveness of God's work by which it surpasses the work of Satan consists in the fact that God promises eternal benefits while Satan promises temporal ones.

For this teaching is entirely Pelagian and contrary to the whole of Scripture, which recognizes besides this persuasion also another, far more effective and divine way in which the Holy Spirit acts in man's conversion. As Ezekiel 36:26 puts it: I will give you a new heart and put a new spirit in you; and I will remove your heart of stone and give you a heart of flesh....

VIII

Who teach that God in regenerating man does not bring to bear that power of his omnipotence whereby he may powerfully and unfailingly bend man's will to faith and conversion, but that even when God has accomplished all the works of grace which he uses for man's conversion, man nevertheless can, and in actual fact often does, so resist God and the Spirit in their intent and will to regenerate him, that man completely thwarts his own rebirth; and, indeed, that it remains in his own power whether or not to be reborn.

For this does away with all effective functioning of God's grace in our conversion and subjects the activity of Almighty God to the will of man; it is contrary to the apostles, who teach that we believe by virtue of the effective working of God's mighty strength (Eph. 1:19), and that God fulfills the undeserved good will of his kindness and the work of faith in us with power (2 Thess. 1:11), and likewise that his divine power has given us everything we need for life and godliness (2 Pet. 1:3).

IX

Who teach that grace and free choice are concurrent partial causes which cooperate to initiate conversion, and that grace does not precede--in the order of causality--the effective influence of the will;that is to say,that God does not effectively help man's will to come to conversion before man's will itself motivates and determines itself.

For the early church already condemned this doctrine long ago in the Pelagians, on the basis of the words of the apostle: It does not depend on man's willing or running but on God's mercy (Rom. 9:16); also: Who makes you different from anyone else? and What do you have that you did not receive? (1 Cor. 4:7); likewise: It is God who works in you to will and act according to his good pleasure (Phil. 2:13).
The Fifth Main Point of Doctrine
The Perseverance of the Saints

Article 1: The Regenerate Not Entirely Free from Sin

Those people whom God according to his purpose calls into fellowship with his Son Jesus Christ our Lord and regenerates by the Holy Spirit, he also sets free from the reign and slavery of sin, though in this life not entirely from the flesh and from the body of sin.

Article 2: The Believer's Reaction to Sins of Weakness

Hence daily sins of weakness arise, and blemishes cling to even the best works of God's people, giving them continual cause to humble themselves before God, to flee for refuge to Christ crucified, to put the flesh to death more and more by the Spirit of supplication and by holy exercises of godliness, and to strain toward the goal of perfection, until they are freed from this body of death and reign with the Lamb of God in heaven.

Article 3: God's Preservation of the Converted

Because of these remnants of sin dwelling in them and also because of the temptations of the world and Satan, those who have been converted could not remain standing in this grace if left to their own resources. But God is faithful, mercifully strengthening them in the grace once conferred on them and powerfully preserving them in it to the end.

Article 4: The Danger of True Believers' Falling into Serious Sins

Although that power of God strengthening and preserving true believers in grace is more than a match for the flesh, yet those converted are not always so activated and motivated by God that in certain specific actions they cannot by their own fault depart from the leading of grace, be led astray by the desires of the flesh, and give in to them. For this reason they must constantly watch and pray that they may not be led into temptations. When they fail to do this, not onlycan they be carried away by the flesh, the world, and Satan into sins, even serious and outrageous ones, but also by God's just permission they sometimesare so carried away--witness the sad cases, described in Scripture, of David, Peter, and other saints falling into sins.

Article 5: The Effects of Such Serious Sins

By such monstrous sins, however, they greatly offend God, deserve the sentence of death, grieve the Holy Spirit, suspend the exercise of faith, severely wound the conscience, and sometimes lose the awareness of grace for a time--until, after they have returned to the way by genuine repentance, God's fatherly face again shines upon them.

Article 6: God's Saving Intervention

For God, who is rich in mercy, according to his unchangeable purpose of election does not take his Holy Spirit from his own completely, even when they fall grievously. Neither does he let them fall down so far that they forfeit the grace of adoption and the state of justification, or commit the sin which leads to death (the sin against the Holy Spirit), and plunge themselves, entirely forsaken by him, into eternal ruin.

Article 7: Renewal to Repentance

For, in the first place, God preserves in those saints when they fall his imperishable seed from which they have been born again, lest it perish or be dislodged. Secondly, by his Word and Spirit he certainly and effectively renews them to repentance so that they have a heartfelt and godly sorrow for the sins they have committed; seek and obtain, through faith and with a contrite heart, forgiveness in the blood of the Mediator; experience again the grace of a reconciled God; through faith adore his mercies; and from then on more eagerly work out their own salvation with fear and trembling.

Article 8: The Certainty of This Preservation

So it is not by their own merits or strength but by God's undeserved mercy that they neither forfeit faith and grace totally nor remain in their downfalls to the end and are lost. With respect to themselves this not only easily could happen, but also undoubtedly would happen; but with respect to God it cannot possibly happen, since his plan cannot be changed, his promise cannot fail, the calling according to his purpose cannot be revoked, the merit of Christ as well as his interceding and preserving cannot be nullified, and the sealing of the Holy Spirit can neither be invalidated nor wiped out.

Article 9: The Assurance of This Preservation

Concerning this preservation of those chosen to salvation and concerning the perseverance of true believers in faith, believers themselves can and do become assured in accordance with the measure of their faith, by which they firmly believe that they are and always will remain true and living members of the church, and that they have the forgiveness of sins and eternal life.

Article 10: The Ground of This Assurance

Accordingly, this assurance does not derive from some private revelation beyond or outside the Word, but from faith in the promises of God which he has very plentifully revealed in his Word for our comfort, from the testimony of the Holy Spirit testifying with our spirit that we are God's children and heirs (Rom. 8:16-17), and finally from a serious and holy pursuit of a clear conscience and of good works. And if God's chosen ones in this world did not have this well-founded comfort that the victory will be theirs and this reliable guarantee of eternal glory, they would be of all people most miserable.

Article 11: Doubts Concerning This Assurance

Meanwhile, Scripture testifies that believers have to contend in this life with various doubts of the flesh and that under severe temptation they do not always experience this full assurance of faith and certainty of perseverance. But God, the Father of all comfort, does not let them be tempted beyond what they can bear, but with the temptation he also provides a way out (1 Cor. 10:13), and by the Holy Spirit revives in them the assurance of their perseverance.

Article 12: This Assurance as an Incentive to Godliness

This assurance of perseverance, however, so far from making true believers proud and carnally self-assured, is rather the true root of humility, of childlike respect, of genuine godliness, of endurance in every conflict, of fervent prayers, of steadfastness in crossbearing and in confessing the truth, and of well-founded joy in God. Reflecting on this benefit provides an incentive to a serious and continual practice of thanksgiving and good works, as is evident from the testimonies of Scripture and the examples of the saints.

Article 13: Assurance No Inducement to Carelessness

Neither does the renewed confidence of perseverance produce immorality or lack of concern for godliness in those put back on their feet after a fall, but it produces a much greater concern to observe carefully the ways of the Lord which he prepared in advance. They observe these ways in order that by walking in them they may maintain the assurance of their perseverance, lest, by their abuse of his fatherly goodness, the face of the gracious God (for the godly, looking upon his face is sweeter than life, but its withdrawal is more bitter than death) turn away from them again, with the result that they fall into greater anguish of spirit.

Article 14: God's Use of Means in Perseverance

And, just as it has pleased God to begin this work of grace in us by the proclamation of the gospel, so he preserves, continues, and completes his work by the hearing and reading of the gospel, by meditation on it, by its exhortations, threats, and promises, and also by the use of the sacraments.

Article 15: Contrasting Reactions to the Teaching of Perseverance

This teaching about the perseverance of true believers and saints, and about their assurance of it--a teaching which God has very richly revealed in his Word for the glory of his name and for the comfort of the godly and which he impresses on the hearts of believers--is something which the flesh does not understand, Satan hates, the world ridicules, the ignorant and the hypocrites abuse, and the spirits of error attack. The bride of Christ, on the other hand, has always loved this teaching very tenderly and defended it steadfastly as a priceless treasure; and God, against whom no plan can avail and no strength can prevail, will ensure that she will continue to do this. To this God alone, Father, Son, and Holy Spirit, be honor and glory forever. Amen.

Rejection of the Errors
Concerning the Teaching of the Perseverance of the Saints

Having set forth the orthodox teaching, the Synod rejects the errors of those

I

Who teach that the perseverance of true believers is not an effect of election or a gift of God produced by Christ's death, but a condition of the new covenant which man, beforewhat they callhis "peremptory" election and justification, must fulfill by his free will.

For Holy Scripture testifies that perseverance follows from election and is granted to the chosen by virtue of Christ's death, resurrection, and intercession: The chosen obtained it; the others were hardened (Rom. 11:7); likewise, He who did not spare his own son, but gave him up for us all--how will he not, along with him, grant us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ Jesus who died--more than that, who was raised--who also sits at the right hand of God, and is also interceding for us. Who shall separate us from the love of Christ? (Rom. 8:32-35).

II

Who teach that God does provide the believer with sufficient strength to persevere and is ready to preserve this strength in him if he performs his duty, but that even with all those things in place which are necessary to persevere in faith and which God is pleased to use to preserve faith, it still always depends on the choice of man's will whether or not he perseveres.

For this view is obviously Pelagian; and though it intends to make men free it makes them sacrilegious. It is against the enduring consensus of evangelical teaching which takes from man all cause for boasting and ascribes the praise for this benefit only to God's grace. It is also against the testimony of the apostle: It is God who keeps us strong to the end, so that we will be blameless on the day of our Lord Jesus Christ (1 Cor. 1:8).

III

Who teach that those who truly believe and have been born again not only can forfeit justifying faith as well as grace and salvation totally and to the end, but also in actual fact do often forfeit them and are lost forever.

For this opinion nullifies the very grace of justification and regeneration as well as the continual preservation by Christ, contrary to the plain words of the apostle Paul: If Christ died for us while we were still sinners, we will therefore much more be saved from God's wrath through him, since we have now been justified by his blood (Rom. 5:8-9); and contrary to the apostle John: No one who is born of God is intent on sin, because God's seed remains in him, nor can he sin, because he has been born of God (1 John 3:9); also contrary to the words of Jesus Christ: I give eternal life to my sheep, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand (John 10: 28-29).

IV

Who teach that those who truly believe and have been born again can commit the sin that leads to death (the sin against the Holy Spirit).

For the same apostle John, after making mention of those who commit the sin that leads to death and forbidding prayer for them (1 John 5: 16-17), immediately adds: We know that anyone born of God does not commit sin (that is, that kind of sin), but the one who was born of God keeps himself safe, and the evil one does not touch him (v. 18).

V

Who teach that apart from a special revelation no one can have the assurance of future perseverance in this life.

For by this teaching the well-founded consolation of true believers in this life is taken away and the doubting of the Romanists is reintroduced into the church. Holy Scripture, however, in many places derives the assurance not from a special and extraordinary revelation but from the marks peculiar to God's children and from God's completely reliable promises. So especially the apostle Paul: Nothing in all creation can separate us from the love of God that is in Christ Jesus our Lord (Rom. 8:39); and John: They who obey his commands remain in him and he in them. And this is how we know that he remains in us: by the Spirit he gave us (1 John 3:24).

VI

Who teach that the teaching of the assurance of perseverance and of salvation is by its very nature and character an opiate of the flesh and is harmful to godliness, good morals, prayer, and other holy exercises, but that, on the contrary, to have doubt about this is praiseworthy.

For these people show that they do not know the effective operation of God's grace and the work of the indwelling Holy Spirit, and they contradict the apostle John, who asserts the opposite in plain words: Dear friends, now we are children of God, but what we will be has not yet been made known. But we know that when he is made known, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure (1 John 3:2-3). Moreover, they are refuted by the examples of the saints in both the Old and the New Testament, who though assured of their perseverance and salvation yet were constant in prayer and other exercises of godliness.

VII

Who teach that the faith of those who believe only temporarily does not differ from justifying and saving faith except in duration alone.

For Christ himself in Matthew 13:20ff. and Luke 8:13ff. clearly defines these further differences between temporary and true believers: he says that the former receive the seed on rocky ground, and the latter receive it in good ground, or a good heart; the former have no root, and the latter are firmly rooted; the former have no fruit, and the latter produce fruit in varying measure, with steadfastness, or perseverance.

VIII

Who teach that it is not absurd that a person, after losing his former regeneration, should once again, indeed quite often, be reborn.

For by this teaching they deny the imperishable nature of God's seed by which we are born again, contrary to the testimony of the apostle Peter: Born again, not of perishable seed, but of imperishable (1 Pet. 1:23).

IX

Who teach that Christ nowhere prayed for an unfailing perseverance of believers in faith.

For they contradict Christ himself when he says: I have prayed for you, Peter, that your faith may not fail (Luke 22:32); and John the gospel writer when he testifies in John 17 that it was not only for the apostles, but also for all those who were to believe by their message that Christ prayed: Holy Father, preserve them in your name (v. 11); and My prayer is not that you take them out of the world, but that you preserve them from the evil one (v. 15).
Conclusion
Rejection of False Accusations

And so this is the clear, simple, and straightforward explanation of the orthodox teaching on the five articles in dispute in the Netherlands, as well as the rejection of the errors by which the Dutch churches have for some time been disturbed. This explanation and rejection the Synod declares to be derived from God's Word and in agreement with the confessions of the Reformed churches. Hence it clearly appears that those of whom one could hardly expect it have shown no truth, equity, and charity at all in wishing to make the public believe:

--that the teaching of the Reformed churches on predestination and on the points associated with it by its very nature and tendency draws the minds of people away from all godliness and religion, is an opiate of the flesh and the devil, and is a stronghold of Satan where he lies in wait for all people, wounds most of them, and fatally pierces many of them with the arrows of both despair and self-assurance;

--that this teaching makes God the author of sin, unjust, a tyrant, and a hypocrite; and is nothing but a refurbished Stoicism, Manicheism, Libertinism, and Mohammedanism;

--that this teaching makes people carnally self-assured, since it persuades them that nothing endangers the salvation of the chosen, no matter how they live, so that they may commit the most outrageous crimes with self-assurance; and that on the other hand nothing is of use to the reprobate for salvation even if they have truly performed all the works of the saints;

--that this teaching means that God predestined and created, by the bare and unqualified choice of his will, without the least regard or consideration of any sin, the greatest part of the world to eternal condemnation; that in the same manner in which election is the source and cause of faith and good works, reprobation is the cause of unbelief and ungodliness; that many infant children of believers are snatched in their innocence from their mothers' breasts and cruelly cast into hell so that neither the blood of Christ nor their baptism nor the prayers of the church at their baptism can be of any use to them; and very many other slanderous accusations of this kind which the Reformed churches not only disavow but even denounce with their whole heart.

Therefore this Synod of Dordt in the name of the Lord pleads with all who devoutly call on the name of our Savior Jesus Christ to form their judgment about the faith of the Reformed churches, not on the basis of false accusations gathered from here or there, or even on the basis of the personal statements of a number of ancient and modern authorities--statements which are also often either quoted out of context or misquoted and twisted to convey a different meaning--but on the basis of the churches' own official confessions and of the present explanation of the orthodox teaching which has been endorsed by the unanimous consent of the members of the whole Synod, one and all.

Moreover, the Synod earnestly warns the false accusers themselves to consider how heavy a judgment of God awaits those who give false testimony against so many churches and their confessions, trouble the consciences of the weak, and seek to prejudice the minds of many against the fellowship of true believers.

Finally, this Synod urges all fellow ministers in the gospel of Christ to deal with this teaching in a godly and reverent manner, in the academic institutions as well as in the churches; to do so, both in their speaking and writing, with a view to the glory of God's name, holiness of life, and the comfort of anxious souls; to think and also speak with Scripture according to the analogy of faith; and, finally, to refrain from all those ways of speaking which go beyond the bounds set for us by the genuine sense of the Holy Scriptures and which could give impertinent sophists a just occasion to scoff at the teaching of the Reformed churches or even to bring false accusations against it.

May God's Son Jesus Christ, who sits at the right hand of God and gives gifts to men, sanctify us in the truth, lead to the truth those who err, silence the mouths of those who lay false accusations against sound teaching, and equip faithful ministers of his Word with a spirit of wisdom and discretion, that all they say may be to the glory of God and the building up of their hearers. Amen.

http://reformed.org/documents/index.html?mainframe=http://reformed.org/documents/canons_of_dordt.html


_________________
Adam Schaefers

 2009/7/11 1:16Profile
yoadam
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OREGON

 Re:

Furthermore, here are the Five points of calvinism, also known as TULIP. Tulip was formulated in response to arminians who disagreed with these 5 points of protestant doctrine.

The following is [i]Taken from The Five Points of Calvinism by David N. Steele and Curtis C. Thomas. Presbyterian & Reformed Publishing Co., 1963. pp. 16-19.[/i]

[b]T.U.L.I.P.[/b]

1. Total Inability or Total Depravity

Because of the fall, man is unable of himself to savingly believe the gospel. The sinner is dead, blind, and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not free, it is in bondage to his evil nature, therefore he will not - indeed he cannot - choose good over evil in the spiritual realm. Consequently, it takes much more than the Spirit's assitance to bring a sinner to Christ - it takes regeneration by which the Spirit makes the sinner alive and gives him a new nature. Faith is not something man contributes to salvation but is itself a part of God's gift of salvation - it is God's gift to the sinner, not the sinner's gift to God.

2. Unconditional Election

God’s choice of certain individuals unto salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response or obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause of God’s choice. Election therefore was not determined by or conditioned upon any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus God’s choice of the sinner, not the sinner’s choice of Christ, is the ultimate cause of salvation.

3. Particular Redemption or Limited Atonement

Christ’s redeeming work was intended to save the elect only and actually secured salvation for them. His death was a substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ’s redemption secured everything necessary for their salvation, including faith which unties them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their salvation.

4. The Efficacious Call of the Spirit or Irresistible Grace

In addition to the outward general call to salvation which is made to everyone who hears the gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to salvation. The external call (which is made to all without distinction) can be, and often is, rejected; whereas the internal call (which is made only to the elect) cannot be rejected; it always results in conversion. By means of this special call the Spirit irresistibly draws sinners to Christ. He is not limited in His work or applying salvation by man’s will, nor is He dependent upon man’s cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ. God’s grace, therefore, is invincible; it never fails to result in the salvation of those to whom it is extended.

5. Perseverance of the Saints

All who were chosen by God, redeemed by Christ, and given faith by the Spirit are eternally saved. They are kept in faith by the power of Almighty God and thus persevere to the end.

According to Calvinism:

Salvation is accomplished by the almighty power of the Triune God. The Father chose a people, the Son died for them, the Holy Spirit makes Christ's death effective by bringing the elect to faith and repentance, thereby causing them to willingly obey the gospel. The entire process (election, redemption, regeneration) is the work of God and is by grace alone. Thus God, not man, determines who will be the recipients of the gift of salvation.

[b]SCRIPTURE PROOFS:[/b]

[b]T. Total Depravity
TOTAL DEPRAVITY - (Sinful Nature)[/b]

Genesis 6:5 Then the LORD saw that the wickedness of man [was] great in the earth, and [that] every intent of the thoughts of his heart [was] only evil continually.

Isaiah 64:6 ¶ But we are all like an unclean [thing], And all our righteousnesses [are] like filthy rags; We all fade as a leaf, And our iniquities, like the wind, Have taken us away.

Jer 17:9 The heart [is] deceitful above all [things], and desperately wicked: who can know it?

Isaiah 59:7 Their feet run to evil, And they make haste to shed innocent blood; Their thoughts are thoughts of iniquity; Wasting and destruction are in their paths.

Jeremiah 13:23 Can the Ethiopian change his skin or the leopard its spots? Then may you also do good who are accustomed to do evil.

Mark 7:21-23 "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, (22) "thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. (23) "All these evil things proceed from within and defile the man."

John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

John 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

John 14:17 "the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.

Romans 3:9-18 What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.
(10) As it is written: "There is none righteous, no, not one; (11) There is none who understands; There is none who seeks after God. (12) They have all turned aside; They have together become unprofitable; There is none who does good, no, not one." (13) "Their throat is an open tomb; With their tongues they have practiced deceit"; "The poison of asps is under their lips"; (14) "Whose mouth is full of cursing and bitterness." (15) "Their feet are swift to shed blood; (16) Destruction and misery are in their ways; (17) And the way of peace they have not known." (18) "There is no fear of God before their eyes."

Romans 3:23 for all have sinned and fall short of the glory of God,

Rom 5:12 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:

Romans 5:14-19 Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. (15) But the free gift is not like the offense. For if by the one man's offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. (16) And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. (17) For if by the one man's offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.)
(18) Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life. (19) For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous.

Romans 8:7 Because the carnal mind [is] enmity against God; for it is not subject to the law of God, nor indeed can be.

1 Corinthians 15:21-22 For since by man came death, by Man also came the resurrection of the dead. (22) For as in Adam all die, even so in Christ all shall be made alive.

Ephesians 2:1-2 1 And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience,

Ephesians 2:4-5 But God, who is rich in mercy, because of His great love with which He loved us, (5) even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved),

Titus 1:15 To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled.

1Pet 4:6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

1John 1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

Psalms 143:2 Do not enter into judgment with Your servant, For in Your sight no one living is righteous.

Isaiah 65:12 Therefore I will number you for the sword, And you shall all bow down to the slaughter; Because, when I called, you did not answer; When I spoke, you did not hear, But did evil before My eyes, And chose [that] in which I do not delight."

Isaiah 66:4 So will I choose their delusions, And bring their fears on them; Because, when I called, no one answered, When I spoke they did not hear; But they did evil before My eyes, And chose [that] in which I do not delight."

Westminster Confession -
9:3 Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation (Joh_15:5; Rom_5:6; Rom_8:7): so as, a natural man, being altogether averse from that good (Rom_3:10, Rom_3:12), and dead in sin (Eph_2:1, Eph_2:5; Col_2:13), is not able, by his own strength, to convert himself, or to prepare himself thereunto (Joh_6:44, Joh_6:65; 1Co_2:14; Eph_2:2-5; Tit_3:3-5).

[b]U. Unconditional Election
UNCONDITIONAL ELECTION (Predestination) -[/b]

Mat 22:14 For many are called, but few [are] chosen.

John 6:37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

John 15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

Acts 4:28 For to do whatsoever thy hand and thy counsel determined before to be done.

Acts 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

Romans 8:29-30 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. (30) Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

Romans 9:11-13 (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), (12) it was said to her, "The older shall serve the younger." (13) As it is written, "Jacob I have loved, but Esau I have hated."

Rom 9:16 So then it is not of him who wills, nor of him who runs, but of God who shows mercy.
Romans 2:11 For there is no partiality with God.

Rom 9:24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Romans 9:29 And as Isaiah said before: "Unless the LORD of Sabaoth had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah."
{If God had not elected some to salvation, all would be lost; had God not chosen some, none would be saved.}

Rom 11:5 Even so then at this present time also there is a remnant according to the election of grace.

Rom 11:7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

1Cor 2:7 But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory:

Ephesians 1:4-5 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, (5) having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,

Eph 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

Col 3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

1Thes 1:4 Knowing, brethren beloved, your election of God.

2Thes 2:13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

Titus 1:1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;

1 Peter 1:1-2 Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, (2) elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.

1 Peter 2:6-9 Therefore it is also contained in the Scripture, "Behold, I lay in Zion A chief cornerstone, elect, precious, And he who believes on Him will by no means be put to shame." (7) Therefore, to you who believe, He is precious; but to those who are disobedient, "The stone which the builders rejected Has become the chief cornerstone," (8) and "A stone of stumbling And a rock of offense." They stumble, being disobedient to the word, to which they also were appointed. (9) But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;

2Pet 1:3 According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

Rev 17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

Psalms 65:4 Blessed [is the man] You choose, And cause to approach [You, That] he may dwell in Your courts. We shall be satisfied with the goodness of Your house, Of Your holy temple.

Exodus 6:7 "I will take you as My people, and I will be your God. Then you shall know that I [am] the LORD your God who brings you out from under the burdens of the Egyptians."

Deuteronomy 7:6 "For you [are] a holy people to the LORD your God; the LORD your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth.

Isaiah 43:20-21 The beast of the field will honor Me, The jackals and the ostriches, Because I give waters in the wilderness [And] rivers in the desert, To give drink to My people, My chosen.(21) This people I have formed for Myself; They shall declare My praise.

Malachi 3:16-18 Then those who feared the LORD spoke to one another, And the LORD listened and heard [them]; So a book of remembrance was written before Him For those who fear the LORD And who meditate on His name. (17) "They shall be Mine," says the LORD of hosts, "On the day that I make them My jewels. And I will spare them As a man spares his own son who serves him." (18) Then you shall again discern Between the righteous and the wicked, Between one who serves God And one who does not serve Him.

[b]L. Limited Atonement
LIMITED ATONEMENT - {Particular Redemption}[/b]

Psa 85:2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.

Isaiah 53:8 He was taken from prison and from judgment, And who will declare His generation? For He was cut off from the land of the living; For the transgressions of My people He was stricken.

Mat 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
John 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

John 6:35-40 And Jesus said to them, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. (36) "But I said to you that you have seen Me and yet do not believe. (37) "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. (38) "For I have come down from heaven, not to do My own will, but the will of Him who sent Me. (39) "This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. (40) "And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day."

John 10:14-16 "I am the good shepherd; and I know My sheep, and am known by My own. (15) "As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. (16) "And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.
(Christ died for His sheep, NOT the goats.)

1 Corinthians 1:22-24 For Jews request a sign, and Greeks seek after wisdom; (23) but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, (24) but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.
{The general calling is the gospel message being heard by Jews & Gentiles (the world). The effectual calling only occurs among the Elect of God..."those who are called". For them, the gospel message is "the power & wisdom of God". For all the others, the gospel message is "to the Jews a stumbling block and to the Greeks foolishness".}
RELATED ARTICLE - The Call Creates What It Commands

Matthew 11:27 "All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.

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

John 12:37-40 But although He had done so many signs before them, they did not believe in Him, (38) that the word of Isaiah the prophet might be fulfilled, which he spoke: "Lord, who has believed our report? And to whom has the arm of the LORD been revealed?" (39) Therefore they could not believe, because Isaiah said again: (40) "He has blinded their eyes and hardened their hearts, Lest they should see with their eyes, Lest they should understand with their hearts and turn, So that I should heal them."

John 14:21-24 "He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him." (22) Judas (not Iscariot) said to Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?" (23) Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him. (24) "He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me.

John 17:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

John 17:9-10 "I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. (10) "And all Mine are Yours, and Yours are Mine, and I am glorified in them.

John 17:20-21 "I do not pray for these alone, but also for those who will believe in Me through their word; (21) "that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.

Acts 10:40-41 "Him God raised up on the third day, and showed Him openly, (41) "not to all the people, but to witnesses chosen before by God, [even] to us who ate and drank with Him after He arose from the dead.

Acts 13:48 Now when the 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 15:14 "Simon has declared how God at the first visited the Gentiles to take out of them a people for His name.

Acts 24:15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

Romans 11:7 What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded.

Romans 11:13-14 But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, (14) if somehow I might move to jealousy my fellow countrymen and save some of them.

Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

Titus 2:14 who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.

Hebrews 7:25-26 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. (26) For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens;

2Pet 2:9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

Revelation 5:9 And they sang a new song, saying: "You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood, Out of every tribe and tongue and people and nation,

[b]I. Irresistable Grace
IRRESISTIBLE GRACE - {Regeneration & Effectual Calling}[/b]

Psalms 65:4 Blessed [is the man] You choose, And cause to approach [You, That] he may dwell in Your courts. We shall be satisfied with the goodness of Your house, Of Your holy temple.

Ezekiel 36:26-27 "I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. (27) "I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.

Genesis 50:20 "But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive.
{This verse shows that God's plan & purpose will NOT be changed, despite man's attempt at doing so. Though man tries to change things for his own sinful purposes, God's will & purpose will ALWAYS prevail.}

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

John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

John 5:21 "For as the Father raises the dead and gives life to [them], even so the Son gives life to whom He will.

John 6:37-39 "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. (38) "For I have come down from heaven, not to do My own will, but the will of Him who sent Me. (39) "This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day.

John 6:44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

John 6:65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

Acts 18:27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

Acts 20:32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

Romans 1:6-7 among whom you also are the called of Jesus Christ; (7) To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
{Effectual Calling - the Holy Spirit convicts & convinces us. Yes, it's irresistible grace because it's so true, so logical and so convincing.}

Romans 8:30 Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

Rom 9:16 So then [it is] not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Rom 11:5 Even so then at this present time also there is a remnant according to the election of grace.

1 Corinthians 1:23-24 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, (24) but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.

Galatians 1:15-16 But when it pleased God, who separated me from my mother's womb and called me through His grace, (16) to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood,

Ephesians 2:1-5 And you He made alive, who were dead in trespasses and sins, (2) in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, (3) among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. (4) But God, who is rich in mercy, because of His great love with which He loved us, (5) even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved),

Ephesians 2:8-10 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, (9) not of works, lest anyone should boast. (10) For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

Philippians 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the day of Jesus Christ:
Philippians 1:29 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 2:13 for it is God who works in you both to will and to do for [His] good pleasure.

2 Timothy 1:9-10 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, (10) but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel,

Hebrews 9:15 And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.

1Pet 5:10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].

Isaiah 55:11 So shall My word be that goes forth from My mouth; It shall not return to Me void, But it shall accomplish what I please, And it shall prosper [in the thing] for which I sent it.

John 17:2 "as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him.

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

[b]P. Perseverance of the Saints
PERSEVERANCE(Preservation) OF THE SAINTS - {Sanctification}[/b]

John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

John 6:35-37 And Jesus said to them, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. (36) "But I said to you that you have seen Me and yet do not believe. (37) "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.

John 10:27-29 "My sheep hear My voice, and I know them, and they follow Me. (28) "And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. (29) "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand.

Romans 5:9 Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.

Rom 8:1 [There is] therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Rom 8:35 Who shall separate us from the love of Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Romans 8:38-39 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, (39) nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Romans 11:29 For the gifts and the calling of God [are] irrevocable.

Hebrews 3:14 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,
{In this verse the indication of past salvation is present reality. The converse would clearly be, "For we have NOT become partakers of Christ if we FAIL TO hold the beginning of our confidence steadfast to the end.}

1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.

1 Corinthians 15:10 But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God [which was] with me.

2Cor 5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

Ephesians 2:4-6 But God, who is rich in mercy, because of His great love with which He loved us, (5) even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), (6) and raised us up together, and made us sit together in the heavenly places in Christ Jesus,

Ephesians 4:30 Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Philippians 1:6 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;

2 Timothy 1:12 For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.

2 Timothy 2:13 If we are faithless, He remains faithful, for He cannot deny Himself.

Hebrews 13:20-21 Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, (21) make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

1John 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

1 John 5:4-5 For whatever is born of God overcomes the world. And this is the victory that has overcome the world our faith. (5) Who is he who overcomes the world, but he who believes that Jesus is the Son of God?

Ephesians 1:13-14 In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, (14) who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.

John 17:2,12 "as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. (12) "While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.

1 Corinthians 1:6-8 Even as the testimony of Christ was confirmed in you: (7) So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (8) Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

1 Thessalonians 5:23-24 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (24) Faithful is he that calleth you, who also will do it.

2 Thessalonians 3:3 But the Lord is faithful, who will establish you and guard [you] from the evil one.

Hebrews 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].

1 Peter 1:3-5 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, (4) To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (5) Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

1 John 5:11-13 And this is the record, that God hath given to us eternal life, and this life is in his Son. (12) He that hath the Son hath life; and he that hath not the Son of God hath not life. (13) These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

Hebrews 6:17-19 Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, (18) that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. (19) This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil,

Jeremiah 32:39-40 "then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. (40) And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me".

Psalms 121:1-8 I will lift up my eyes to the hills From whence comes my help? (2) My help [comes] from the LORD, Who made heaven and earth. (3) He will not allow your foot to be moved; He who keeps you will not slumber. (4) Behold, He who keeps Israel Shall neither slumber nor sleep. (5) The LORD [is] your keeper; The LORD [is] your shade at your right hand. (6) The sun shall not strike you by day, Nor the moon by night. (7) The LORD shall preserve you from all evil; He shall preserve your soul. (8) The LORD shall preserve your going out and your coming in From this time forth, and even forevermore.

Isaiah 46:3-4 "Listen to Me, O house of Jacob, And all the remnant of the house of Israel, Who have been upheld [by Me] from birth, Who have been carried from the womb: (4) Even to [your] old age, I [am] He, And [even] to gray hairs I will carry [you]! I have made, and I will bear; Even I will carry, and will deliver [you].
Romans 9:6-8 But it is not that the word of God has taken no effect. For they [are] not all Israel who [are] of Israel, (7) nor [are they] all children because they are the seed of Abraham; but, "In Isaac your seed shall be called." (8) That is, those who [are] the children of the flesh, these [are] not the children of God; but the children of the promise are counted as the seed.

Psalms 20:6 Now I know that the LORD saves His anointed; He will answer him from His holy heaven With the saving strength of His right hand.

Psalms 31:23 O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.

Psalms 37:28 For the LORD loves justice; he will not forsake his saints. They are preserved forever, but the children of the wicked shall be cut off.

Psalms 55:22 Cast your burden on the LORD, And He shall sustain you; He shall never permit the righteous to be moved.

(Proofs from http://scripturetruths5.tripod.com/fpc.html )


_________________
Adam Schaefers

 2009/7/11 1:24Profile
rookie
Member



Joined: 2003/6/3
Posts: 4780


 Re:

Brother Adam,

With all that you have posted, how do your thoughts or the thoughts that you have adopted align with this Scripture?
Job 36:4 For truly my words [are] not false; One who is perfect in knowledge [is] with you.

Job 36:5 "Behold, God [is] mighty, but despises [no one]; [He is] mighty in strength of understanding.

Job 36:6 He does not preserve the life of the wicked, But gives justice to the oppressed.

Job 36:7 He does not withdraw His eyes from the righteous; But [they are] on the throne with kings, For He has seated them forever, And they are exalted.

Job 36:8 And if [they are] bound in fetters, Held in the cords of affliction,

Job 36:9 Then He tells them their work and their transgressions-- That they have acted defiantly.

Job 36:10 He also opens their ear to instruction, And commands that they turn from iniquity.

Job 36:11 If they obey and serve [Him], They shall spend their days in prosperity, And their years in pleasures.

Job 36:12 But if they do not obey, They shall perish by the sword, And they shall die without knowledge. [fn]

Job 36:13 "But the hypocrites in heart store up wrath; They do not cry for help when He binds them.

Job 36:14 They die in youth, And their life [ends] among the perverted persons. [fn]


Rom. 8:12 Therefore, brethren, we are debtors—not to the flesh, to live according to the flesh. 13 For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.

These two sections of Scripture say the same thing.
In Christ
Jeff


_________________
Jeff Marshalek

 2009/7/11 9:04Profile
CherishHeart
Member



Joined: 2009/7/11
Posts: 1
Tucson, Az

 Re: The scripture Rookie shared

Hi ! This is my very first time here & I really appreciated the scripture you shared. Please forgive me if I'm intruding or doing this wrong.

 2009/7/11 9:37Profile
yoadam
Member



Joined: 2009/2/10
Posts: 97
OREGON

 Re:

Quote:

rookie wrote:
Brother Adam,

With all that you have posted, how do your thoughts or the thoughts that you have adopted align with this Scripture?
Job 36:4 For truly my words [are] not false; One who is perfect in knowledge [is] with you.

Job 36:5 "Behold, God [is] mighty, but despises [no one]; [He is] mighty in strength of understanding.

Job 36:6 He does not preserve the life of the wicked, But gives justice to the oppressed.

Job 36:7 He does not withdraw His eyes from the righteous; But [they are] on the throne with kings, For He has seated them forever, And they are exalted.

Job 36:8 And if [they are] bound in fetters, Held in the cords of affliction,

Job 36:9 Then He tells them their work and their transgressions-- That they have acted defiantly.

Job 36:10 He also opens their ear to instruction, And commands that they turn from iniquity.

Job 36:11 If they obey and serve [Him], They shall spend their days in prosperity, And their years in pleasures.

Job 36:12 But if they do not obey, They shall perish by the sword, And they shall die without knowledge. [fn]

Job 36:13 "But the hypocrites in heart store up wrath; They do not cry for help when He binds them.

Job 36:14 They die in youth, And their life [ends] among the perverted persons. [fn]


Rom. 8:12 Therefore, brethren, we are debtors—not to the flesh, to live according to the flesh. 13 For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.

These two sections of Scripture say the same thing.
In Christ
Jeff



Hi Jeff.

What is it exactly you are asking? What problems do you see with reformed doctrine and these verses?

Also, there is no direct correlation between these passages in the book of Job and Romans 8. And, as I'm sure you know, Romans 8 must be interpreted especially within the context of chapters 6, 7, and 8, as one unit.

Romans 8:12-13 is one of my favorite Bible verses. But what is your question about it? :-( Might I suggest you listen to John Piper's sermons on these verses, as they are especially powerful...
[url=http://www.desiringgod.org/ResourceLibrary/Sermons/ByScripture/10/83_How_to_Kill_Sin_Part_1/]How to Kill Sin - Part 1[/url]
[url=http://www.desiringgod.org/ResourceLibrary/Sermons/ByScripture/10/84_How_to_Kill_Sin_Part_2/]How to Kill Sin - Part 2[/url]
[url=http://www.desiringgod.org/ResourceLibrary/Sermons/ByScripture/10/84_How_to_Kill_Sin_Part_2/]How to Kill Sin - Part 3[/url]

Now in the Job passages you quoted above, it is actually not Job who is speaking. It is clearly [b]Elihu[/b] who is the speaker in chapters 32-37.

You must remember that the things which Job's friends say are not always true. In the end, it was Job who was blameless, not Job's friends. But it is interesting, Elihu is a bit of a mystery character in the book of Job-- for one, he is not mentioned in the beginning of the book along with Job's other friends. (He seems to just pop up and give a bunch of mega-speeches throughout chapters 32-37.) Also, In the end of the story, Elihu is not specifically rebuked by God, but Job's friends are. So, it is some-what sketchy to base a doctrine off of Elihu, (though definitely Elihu is much more solid than Job's other friends...), alone from obscure passages in one of the oldest books of the Bible, Job. (This was written at a time when God's people had a limited, but sufficient, revelation of the truth as compared to us who now have the entire canon of scripture!) All of this said, the book of Job is inspired, of course! (So please don't misunderstand what I am saying...)

Anyways, the following is the old puritan, Matthew Henry's exposition of the verses you cited:

[b]Chapter Overview[/b]
Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God's dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it. He urges many reasons, taken from the wisdom and righteousness of God, his care of his people, and especially his greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. Here we have, I. His preface, ver. 2-4. II. The account he gives of the methods of God's providence towards the children of men, according as they conduct themselves, ver. 5-15. III. The fair warning and good counsel he gives to Job thereupon, ver. 16-21. IV. His demonstration of God's sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to him in his dealings with us, ver. 22-33. This he prosecutes and enlarges upon in the following chapter.

[b]Commentary[/b]

[b]5 Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom. 6 He preserveth not the life of the wicked: but giveth right to the poor. 7 He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted. 8 And if they be bound in fetters, and be holden in cords of affliction; 9 Then he showeth them their work, and their transgressions that they have exceeded. 10 He openeth also their ear to discipline, and commandeth that they return from iniquity. 11 If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures. 12 But if they obey not, they shall perish by the sword, and they shall die without knowledge. 13 But the hypocrites in heart heap up wrath: they cry not when he bindeth them. 14 They die in youth, and their life is among the unclean.[/b]

Elihu, being to speak on God's behalf, and particularly to ascribe righteousness to his Maker, here shows that the disposals of divine Providence are all, not only according to the eternal counsels of his will, but according to the eternal rules of equity. God acts as a righteous governor, for,

I. He does not think it below him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from his favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any, v. 5. He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. Job thought himself and his cause slighted because God did not immediately appear for him. "No," says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason he despises not any, because his wisdom and strength are incontestably infinite and therefore the condescensions of his grace can be no diminution to him. Those that are wise and good will not look upon any with scorn and disdain.

II. He gives no countenance to the greatest, if they be bad (v. 6): He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power, ch. xxi. 7. "No," says Elihu: "he seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath," Rom. ii. 5.

III. He is always ready to right those that are any way injured, and to plead their cause (v. 6): He gives right to the poor, avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.

IV. He takes a particular care for the protection of his good subjects, v. 7. He not only looks on them, but he never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befals them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.

1. Sometimes he prefers good people to places of trust and honour (v. 7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God's grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. It is also in mercy to those over whom they are set: When the righteous bear rule the city rejoices. If the righteous be advanced, they are established. Those that in honour keep a good conscience stand upon sure ground, and high places are not such slippery ground to them as they are to others. But, because it is not often that we see good men made great men in this world, this may be supposed to refer to the honour to which the righteous shall rise when their Redeemer shall stand at the latter day upon the earth; for then only they shall be exalted for ever, and established for ever; then shall they all shine forth as the sun, and be made kings and priests to our God.

2. If at any time he bring them into affliction, it is for the good of their souls, v. 8-10. Some good people are preferred to honour and power, but others are in trouble. Now observe, (1.) The distress supposed (v. 8): If they be bound in fetters, laid in prison as Joseph was, or holden in the cords of any other affliction, confined by pain and sickness, hampered by poverty, bound in their counsels, and, notwithstanding all their struggles, held long in this distress. This was Job's case; he was caught, and kept fast, in the cords of anguish (as some read it); but observe, (2.) The design God has, in bringing his people into such distresses as these; it is for the benefit of their souls, the consideration of which should reconcile us to affliction and make us think well of it. Three things God intends when he afflicts us:—[1.] To discover past sins to us, and to bring them to our remembrance. Then he shows them that amiss in them which before they did not see. He discovers to them the fact of sin: He shows them their work. Sin is our own work. If there be any good in us, it is God's work; and we are concerned to see what work we have made by sin. He discovers the fault of sin, shows them their transgressions of the law of God, and withal the sinfulness of sin, that they have exceeded, and have been beyond measure sinful. True penitents lay a load upon themselves, do not extenuate, but aggravate, their sins, and own that they have exceeded in them. Affliction sometimes answers to the sin; it serves, however, to awaken the conscience and puts men upon considering. [2.] To dispose our hearts to receive present instructions: Then he opens their ear to discipline, v. 10. Whom God chastens he teaches (Ps. xciv. 12), and the affliction makes people willing to learn, softens the wax, that it may receive the impression of the seal; yet it does not do this of itself, but the grace of God working with and by it; it is he that opens the ear, that opens the heart, who has the key of David. [3.] To deter and draw us off from iniquity for the future. This is the errand on which the affliction is sent; it is a command to return from iniquity, to have no more to do with sin, to turn from it with an aversion to it and a resolution never to return to it any more, Hos. xiv. 8.

3. If the affliction do its work, and accomplish that for which it is sent, he will comfort them again, according to the time that he has afflicted them (v. 11): If they obey and serve him,—if they comply with his design and serve his purpose in these dispensations,—if, when the affliction is removed, they continue in the same good mind that they were in when they were under the smart of it and perform the vows they made then,—if they live in obedience to God's commands, particularly those which relate to his service and worship, and in all instances make conscience of their duty to him,—then they shall spend their days in prosperity again and their years in true pleasures. Piety is the only sure way to prosperity and pleasure; this is a certain truth, and yet few will believe it. If we faithfully serve God, (1.) We have the promise of outward prosperity, the promise of the life that now is, and the comforts of it, as far as is for God's glory and our good; and who would desire them any further? (2.) We have the possession of inward pleasures, the comfort of communion with God and a good conscience, and that great peace which those have that love God's law. If we rejoice not in the Lord always, and in hope of eternal life, it is our own fault; and what better pleasures can we spend our years in?

4. If the affliction do not do its work, let them expect the furnace to be heated seven times hotter till they are consumed (v. 12): If they obey not, if they are not bettered by their afflictions, are not reclaimed and reformed, they shall perish by the sword of God's wrath. Those whom his rod does not cure his sword will kill; and the consuming fire will prevail if the refining fire do not; for when God judges he will overcome. If Ahaz, in his distress, trespass yet more against the Lord, this is that king Ahaz that is marked for ruin, 2 Chron. xxviii. 22; Jer. vi. 29, 30. God would have instructed them by their afflictions, but they received not instruction, would not take the hints that were given them; and therefore they shall die without knowledge, ere they are aware, without any further previous notices given them; or they shall die because they were without knowledge notwithstanding the means of knowledge which they were blessed with. Those that die without knowledge die without grace and are undone for ever.

V. He brings ruin upon hypocrites, the secret enemies of his kingdom (such as Elihu described, v. 12), who, though they were numbered among the righteous whom Elihu had spoken of before, yet did not obey God, but, being children of disobedience and darkness, become children of wrath and perdition; these are the hypocrites in heart, who heap up wrath, v. 13. See the nature of hypocrisy: it lies in the heart, which is for the world and the flesh when the outside seems to be for God and religion. Many that are saints in show and saints in word are hypocrites in heart. That spring is corrupt, and there is an evil treasure there. See the mischievousness of hypocrisy: hypocrites heap up wrath. They are doing that every day which is provoking to God, and will be reckoned with for it all together in the great day. They treasure up wrath against the day of wrath, Rom. ii. 5. Their sins are laid up in store with God among his treasures, Deut. xxxii. 34. Compare Jam. v. 3. As what goes up a vapour comes down a shower, so what goes up sin, if not repented of, will come down wrath. They think they are heaping up wealth, heaping up merits, but, when the treasures are opened, it will prove they were heaping up wrath. Observe, 1. What they do to heap up wrath. What is it that is so provoking? It is this, They cry not when he binds them, that is, when they are in affliction, bound with the cords of trouble, their hearts are hardened, they are stubborn and unhumbled, and will not cry to God nor make their application to him. They are stupid and senseless as stocks and stones, despising the chastening of the Lord. 2. What are the effects of that wrath? They die in youth, and their life is among the unclean, v. 14. This is the portion of hypocrites, whom Christ denounced many woes against. If they continue impenitent, (1.) They shall die a sudden death, die in youth, when death is most a surprise, and death (that is, the consequence of it) is always such to hypocrites; as those that die in youth die when they hoped to live, so hypocrites, at death, go to hell, when they hoped to go to heaven. When a wicked man dies his expectations shall perish. (2.) They shall die the second death. Their life, after death (for so it comes in here), is among the unclean, among the fornicators (so some), among the worst and vilest of sinners, notwithstanding their specious and plausible profession. It is among the Sodomites (so the margin), those filthy wretches, who going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, Jude 7. The souls of the wicked live after death, but they live among the unclean, the unclean spirits, the devil and his angels, forever separated from the new Jerusalem, into which no unclean thing shall enter.

Thanks & ... No problem?
Adam :-)


_________________
Adam Schaefers

 2009/7/11 9:58Profile





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