"Principle of Morality and Virtue"

As we have seen, morality and virtue is an essential principle in a free government. Without it, people just cannot govern themselves. The American Founders understood the greatest tool in achieving both was the propagation of the Gospel. They realized children reared in a Christian home would have the greatest advantage of overcoming their natural tendency toward corruption. Schools that embraced Christian principles would aid in producing a society trending toward a greater morality. A society inculcated in such principles would have a greater tendency toward unity and patriotism.

"A general dissolution of principles and manners will more surely overthrow the liberties of America than the whole force of the common enemy. While the people are virtuous they cannot be subdued, but when they lose their virtue they will be ready to surrender their liberties to the first external or internal invader . . . . If virtue and knowledge are diffused among the people, they will never be enslaved. This will be their great security." ~ Samuel Adams, February 12, 1779.

"Neither the wisest constitution nor the wisest laws will secure the liberty and happiness of a people whose manners are universally corrupt." ~ Samuel Adams, quoted from a political essay.    

"He, therefore, is the truest friend to the liberty of his country who tries most to promote its virtue, and who, so far as his power and influence extend, will not suffer a man to be chosen into any office of power and trust who is not a wise and virtuous man . . . . The sum of all is, if we would most truly enjoy this gift of Heaven, let us become a virtuous people." ~ Samuel Adams, 1750.

"Let divines and philosophers, statesmen and patriots, unite their endeavors to renovate the age, by impressing the minds of men with the importance of educating their little boys and girls, of inculcating in the minds of youth the fear and love of the Deity and universal philanthropy, and, in subordination to these great principles, the love of their country; of instructing them in the art of self-government without which they never can act a wise part in the government of societies, great or small; in short, of leading them in the study and practice of the exalted virtues of the Christian system." ~ Samuel Adams, October 4, 1790.

Adams called it the Christian system, the manner by which they would instruct and teach a unified understanding of a moral code, behavior acceptable to society, both the government and the governed. Having a unified understanding, the government would promote law and order in a means acceptable and answerable to the people. This would allow for the most peace in society and charitableness among its citizens. 

By allowing the Christian religion to flourish the American system of government was reaping the benefits of virtuous people. The greater success the Christian religion had in gaining converts the more virtuous the people became. It taught them to be good citizens, obey the laws, support their government, pray for their leaders. It placed restraints upon their conscience which caused them to despise their own vices and strive to overcome them. This gave a much greater advantage in the task of governance than the strict force of law. We see this in the words of James Mchenry.    

"Bibles are strong protections. Where they abound, men cannot pursue wicked courses and at the same time enjoy quiet conscience." ~ James Mchenry, Signer of the Constitution, Secretary of War under Presidents Washington and Adams.

"[P]ublic utility pleads most forcibly for the general distribution of the Holy Scriptures. Without the Bible, in vain do we increase penal laws and draw entrenchments around our institutions." ~ James Mchenry, Signer of the Constitution, Secretary of War under Presidents Washington and Adams.

The American experience gained all these advantages simply by allowing the Gospel to have free course among the people. The government had no need to enforce a religion, that idea has never worked. They understood what the great preacher Charles H. Spurgeon new, "The Word of God is like a lion. You don’t have to defend a lion. All you have to do is let the lion loose, and the lion will defend itself." ~ Charles Spurgeon

Understanding these things helps clarify the meaning and purpose of the 1st Amendment, (Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.)

This also sheds light on the problems we are facing today in our society and perhaps a direction to take in solving some of them. This is purely from a political viewpoint, the true nature of the Gospel is not to give hope in government. The true nature of the Gospel is to give life to a fallen people wither they have a free government or tyranny. It is the good news that Jesus Christ redeemed his people with his own blood on the Cross and all who receive him become new creatures. They are born again with new desires and hopes in their hearts. This does bless free governments, but its purpose is to save souls. 

The American system has worked well, it has offered men freedom like no other. The Church in turn has preached the Gospel which has turned men from their sins. The result is a people that can be free, for they can govern their own passion and limit their vices creating a society possessed with greater degrees of virtue and less of vices.

May God bless each of you,

David  

  

"Human Passions and the Constitution of the United States"

Last week we talked about Principles of free Government, this week I thought we would look at one of those principles. We speak a lot about freedom here in the United States, however, men cannot have absolute freedom, for society to exist there must be some form of Government installed to restrain the passions of men. The American experience has created the freest society history has given us. This has not been because we are a special people, for we are a people of many ethnic groups. It is because this people have had the blessing of such pure principles to live and be governed by.  Though we seldom reached the true potential of these principles, they were always pulling us toward higher degrees of freedom. These principles are more than paper, they must be a part of our understanding. President John Adams speaking to the American Military made an astounding statement. 

"We have no government armed with power capable of contending with human passions unbridled by morality and religion. Avarice, ambition, revenge, or gallantry, would break the strongest cords of our Constitution as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other." ~ John Adams, October 11, 1798. 

AV'ARICE, n. [L. avaritia, from avarus, from aveo, to covet.]

An inordinate desire of gaining and possessing wealth; covetousness; greediness or insatiable desire of gain.

AMBI'TION, n. [L. ambitio, from ambio, to go about, or to seek by making interest, of amb, about, and eo, to go. See Ambages. This word had its origin in the practice of Roman candidates for office, who went about the city to solicit votes.]

A desire of preferment, or of honor; a desire of excellence or superiority. It is used in a good sense; as, emulation may spring from a laudable ambition. It denotes also an inordinate desire of power, or eminence, often accompanied with illegal means to obtain the object. It is sometimes followed by of; as, a man has an ambition of wit. Milton has used the word in the Latin sense of going about, or attempting; but this sense is hardly legitimate.

REVENGE, v.t. revenj'.

2. According to modern usage, to inflict pain deliberately and maliciously, contrary to the laws of justice and humanity, in return for injury, pain or evil received; to wreak vengeance spitefully on one who injures or offends.

GAL'LANTRY, n.

1. Splendor of appearance; show; magnificence; ostentatious finery. [Obsolete or obsolescent.]

2. Bravery; courageousness; heroism; intrepidity. The troops entered the fort with great gallantry.

3. Nobleness; generosity.

4. Civility or polite attentions to ladies.

5. Vicious love or pretensions to love; civilities paid to females for the purpose of winning favors; hence, lewdness; debauchery.

These are but a few of the passions of men, all of which must be measured with some restrain, without which society will break down and chaos will ensue. 

We are seeing the results of this now in our nation, passions of men are becoming unbridled and the cords of the Constitution are snapping. The principles of Christianity of which Adams spoke have been eroded in our society to the point that morality as we once knew it is taking on different forms. The passions of our heart are no longer being restrained by a common rule or world view. Our understanding of morality and religion is being formed from sources contrary to certain Christian beliefs, therefore conflicts are arising against our rule of law as well as against various factions that arise. All these new understandings of morality are fighting for dominance, it is likely one will prevail and all others will be suppressed. This would not come as a surprise to our founders for they warned us of the very time in which we live. Adams would again write to Jefferson stating: "Have you ever found in history, one single example of a Nation thoroughly corrupted that was afterward restored to virtue? . . . And without virtue, there can be no political liberty . . . . Will you tell me how to prevent riches from becoming the effects of temperance and industry? Will, you tell me how to prevent luxury from producing effeminacy, intoxication, extravagance, vice, and folly? . . . I believe no effort in favour of virtue is lost. . ." ~ John Adams. 

We look at our society and discover in our eyes so many injustices, could it be our view is being obscured by so many conflicting ideas of men? I again refer you to Adams: "Statesmen, my dear Sir, may plan and speculate for liberty, but it is Religion and Morality alone, which can establish the Principles upon which Freedom can surely stand. The only foundation of a free Constitution is pure Virtue, and if this cannot be inspired into our People in a greater Measure, than they have it now, they may change their Rulers and the forms of Government, but they will not obtain a lasting Liberty." ~ John Adams, June 21, 1776.

God bless each of you,

David

"Principles of Free Government"

In last week's post, we discussed the concept of free governments and the necessity of certain principles that support and maintain such governments. For free governments to work, certain principles must be in place. The American experience has provided the greatest expanse and broadest experience of a free society the world has ever known. So what were these majestic mystical principles that have given us so much freedom? For that, we will turn to our second President John Adams.

"The general principles, on which the Fathers achieved independence, were the only Principles in which that beautiful Assembly of young Gentlemen could Unite . . . . And what were these general Principles? I answer, the general principles of Christianity, in which all these sects were United. And the general Principles of English and American Liberty, in which all those young Men United, and which had United all Parties in America, in Majorities sufficient to assert and maintain her Independence." ~ John Adams (June 28, 1813, letter to Thomas Jefferson.    

The weight of this statement comes from the one who speaks it. This is not my contrivance, but the consideration of the mind of John Adams, writing to Thomas Jefferson, the mind and penmen of the Declaration of Independence. The consideration in play here is by what principles were we, the American people able to achieve independence? What principles were so sublime that all parties were not only united but able to assert their independence as a nation, and also to maintain that independence? Alas, it is the General Principles of Christianity. If these principles are so essential, so profoundly necessary, how is it we expect to support and maintain the freedom they gave birth to if we cast them away? Adams understood that they were so profoundly important, they were the only Principles that could unite and establish our independence, at least in such an enduring manner. 

It would be safe to consider that most of the American People how no idea these principles carried so much weight upon our freedom. Some might understand that some people came here for religious freedom, but they have no idea that religion gave birth to that freedom. They have been led to believe that this freedom was contrived from men and the Christians came running to it. I suppose it would not matter who gets the credit for the freedom, except without the principles the freedom cannot long exist.

Adams would also write to James Warren; "[This] Form of Government . . . is productive of everything which is great and excellent among men. But its Principles are as easily destroyed, as human nature is corrupted . . . . A [Republican] Government is only to be supported by pure Religion or Austere Morals. Private, and public Virtue is the only Foundation of Republics." ~ John Adams.  

What he is saying is that for people to be governed by a free government, those people must know and understand how to be free. Christianity formed that foundation of Moral responsibility and public and private behavior that gave strength and support to a free government. It enabled a people, the American people to govern themselves and embrace a system of government by which they could all unite. 

Don't misunderstand, we are not talking about a theocracy or a nation ruled by religion, no, we are talking about a Republican form of government which must have some moral vitreous rule of which all parties could unite. For the American experience, the principles of Christianity became that support. Christianity was considered by the Founders to be the greatest support a free government could rest upon.

"The great, vital, and conservative element in our system is the belief of our people in the pure doctrines and the divine truths of the Gospel of Jesus Christ." ~ Journal of the House of the Representatives of the United States of America (Washington, DC: Cornelius Wendell, 1855), 34th Cong., 1st Sess., p. 354, January 23, 1856

"Had the people, during the Revolution had a suspicion of any attempt to war against Christianity, that Revolution would have been strangled in its cradle… In this age, there can be no substitute for Christianity… That was the religion of the founders of the republic and they expected it to remain the religion of their descendants." ~ Reports of Committees of the House of Representatives Made During the First Session of the Thirty-Third Congress

[O]ur citizens should early understand that the genuine source of correct republican principles is the Bible, particularly the New Testament, or the Christian religion." ~ Noah Webster, History of the United States

[T]he Christian religion is the most important and one of the first things in which all children under a free government ought to be instructed. No truth is more evident than that the Christian religion must be the basis of any government intended to secure the rights and privileges of a free people." ~ Noah Webster, A Collection of Papers on Political, Literary, and Moral Subject, p. 291, from his “Reply to a Letter of David McClure on the Subject of the Proper Course of Study in the Girard College, Philadelphia. New Haven, October 25, 1836.

Looking quickly at a few of these statements will help us understand our dilemma. The house in 1856 said the great vital element in our system was a belief of our people in the pure doctrines and truths of the Gospel. 

Vital definition Webster 1828: VI'TAL, a. [L. vitalis, from vita, life. This must be a contraction of victa, for vivo forms vixi, victus; Gr. contracted.]

1. Pertaining to life, either animal or vegetable; as vital energies; vital powers.

2. Contributing to life; necessary to life; as vital air; vital blood.

3. Containing life.

Spirits that live throughout, vital in every part - and vital virtue infus'd, and vital warmth.

4. Being the seat of life; being that on which life depends.

The dart flew on, and pierc'd a vital part.

5. Very necessary; highly important; essential. Religion is a business of vital concern. Peace is of vital importance to our country.

6. So disposed as to live.

Pythagoras and Hippocrates affirm the birth of the seventh month to be vital. [Little used.]

Vital air, pure air or oxygen gas, which is essential to animal life.

It was vital because it gave a unifying element in our society and enabled us to view the world through a very similar moral glass. This caused us to embrace the laws of our land in a general sense a right and just. The moral code that had been instilled in our people formed the laws that governed us. Therefore to rebel against the laws of the land was to find yourself morally bankrupt, which had a restraining effect on our society. Without this unifying element, we would have a tendency to form our own idea of morality. Then having done so, our laws would begin to appear to us as unjust or antiquated.

Noah Webster was a Judge, Legislator, Educator, and considered America's Schoolmaster, he felt it necessary to educate our citizens early in these Christian principles, in other words, encourage the diffusion of the Gospel message. This was not Government mandating a religious doctrine, but understanding the value of it in support of the Republican form Government and simply encouraging its promotion throughout our society. I know that sounds strange, however, it's difficult to read his words any other way.

He viewed the Christian religion so important, he considered it one of the first things we should teach our children, for he understood it to be the basis by which a free people could be governed.

It must be noted here for those who hate religion and demand separation of church and state, there is a true separation of the church and the state. They each have their separate roles which they play, however, the support each lends to the other is invaluable in the American system. It also must be understood that teaching Christian principles does not make one a Christian. The founders were not necessarily trying to make everyone Christians, they were simply using the Christian religion and the moral values it held as a unifying factor in our society and the support that would give to the laws of our land. They could have elected any religion as their basis, but they believed the Christian religion to be the most supportive of freedom and republican governments.

As we no longer hold these ideas to be true and have mixed varying religious and moral standards, our society has broken down. The unity we once enjoyed as a people have grown into distrust and hatred of one another. We no longer look through the same glass, we are all seeing the world in a different light. We are finding ourselves restricted by our Constitution and discovering a need to change it, re-interpret it, or circumvent it. We as a society can't agree on what is morally right because our base of understanding is coming from other sources. A free society that has lost its restraints, no longer embrace the laws that govern it, and feel compelled to install what each group may be persuaded in their own mind is right will soon erupt into chaos. Our freedom will go away because we are no longer capable of being a free people. Some totalitarian rule of law will of necessity be installed to subdue the people and bring some kind of order to society. The only other option is that one group will gain enough support and power to suppress all the other groups into submission with their world view, of which there is very little difference between the two options.

Why do we read so many religious statements from those of our founding era and afterward? They knew what kind of government they had formed and what would be necessary to maintain it. We would have done well to have listened, we may not be able to save it now. We are in the hands of God's Providence, should He choose to stir our hearts and bring us to Him we can be saved. In doing so He may save our nation and our freedom as well.

In Christ,

David

"Free Governments"

"As it is the distinguishing happiness of free governments that civil order should be the result of choice and not of necessity, and the common wishes of the people become the laws of the land, their public prosperity and even existence very much depend upon suitably forming the minds and morals of their citizens. 

When the minds of the people, in general, are viciously disposed and unprincipled, and their conduct disorderly, a free government will be attended with greater confusions and evils more horrid than the wild, uncultivated state of nature. 

It can only be happy when the public principles and opinions are properly directed, and their manners regulated. This is an influence beyond the reach of laws and punishments and can be claimed only by religion and education. 

It should, therefore, be among the first objects of those who wish well to the national prosperity to encourage and support the principles of religion and morality, and early to place the youth under the forming hand of society, that by instruction they may be molded to the love of virtue and good order." ~ Abraham Baldwin (1754-1807)

Abraham Baldwin was a signer of the Constitution of the United States, a member of Congress, a U.S. Senator, a lawyer, and an educator. When we wonder what has happened to our Nation we need to look no further than to the ideas that gave it its birth and the men that fashioned it. 

We must look back to them, for there are no such men today to lead us in the way. We have left our principles in exchange for a new way of thinking and living. We need not think this has left us without change. There is a reason the American experience has lasted so long, it has not been by accident it has survived so many tragedies and difficulties.

Yet, we need not think it will continue to survive absent from the principles that gave it birth. The path we are now on will lead to a point in history we no longer can be free. It will be necessary to govern us by force, for we will have forgot how to live free.

The laws of our land were formed by people that embraced their principles and wished to be governed by them. Their children were educated in the purpose and meaning of these principles. The principles themselves were rooted in the religious nature of our people. Our religion and our system of education were in harmony with one another. It formed our culture and moral understanding, which in turn established our society upon solid ground whereupon we as a people were pleased to stand. This was an imperfect system, however, it was the best this world had ever known.   

We cannot change our principles without changing who we are as a people. Thus, we are no longer the people the world once knew as Americans. We are a different people and a different nation, we abhor who we were and have chosen a new way of living.

This is not to say there was no room for change and improvement, for these principles were constantly bearing down upon us to improve our lives and increase our capacity for freedom. We made mistakes along the way, but the principles remained and we were obliged to try again. As we remove those principles that gave us our freedom, we think we are achieving a greater freedom, when in reality we are reverting back to an old-world system where the passions of men rule the day.  

We are foolish if we think we can change the principles of the land of liberty and maintain the land of liberty. It may be in the Providence of God to turn us again and give us hope, make us a land of opportunity and refuge. If He does  not, it will fall upon us as those who cast away a great freedom. 

Jer 6:16  This is what the LORD says: "Stand at the crossroads and look. Ask where the old road is. Ask where the good road is, and walk on that road. If you do, you will find rest for yourselves. But you people have said, 'We will not walk on the good road.' 

"A defense of Calvinism"

In making a defense of Calvinism I suppose I need to define what I mean by Calvinism. Generally, a defense is made for or against it based upon the 5 points of Calvinism. However, the 5 points do not define the doctrine at all, they are only points of the 5 areas in which the Arminian scheme disagree. Calvin did not formulate or focus on 5 points, he taught and defended the doctrines that arose out of the reformation along with Luther, Zwingli, Knox, and others. Calvin would most likely be very dismayed that his name became synonymous with a few doctrinal statements.  The doctrines they taught and what I would define as Calvinism can best be articulated in the Westminister Confession of Faith 1646, the London Baptist Confession of Faith 1689, and other great confessions of the Reformation period. They did not originate with the Reformation but were rediscovered in previous times producing the Reformation. These same doctrines are asserted in 521 AD in the Cannons of Orange, were articulated by Augustine (345AD-430AD), and the 2nd Century Church Fathers. All these doctrines were developed from the Church's understanding of the Scriptures.     

(See a study on the Remonstrants and Jacobus Arminius for the formulation of the 5 points)

However great these doctrines are, it seems the points of disagreement or difficulty always comes down to these 5.

1. Total Depravity

2. Unconditional Election

3. Limited Atonement

4. Irresistible Grace

5. Perseverance of the Saints

 

It is the perception of these theological terms that bring more division than the actual definition. Understanding the doctrinal meaning of each term goes a long way in helping us grasp what is being said in each. There are Christian sects that will confess to being 3 point Calvinist, or 2 point. However, it is difficult to sustain such arguments, for each term depends upon the others or they fail to stand. A complete rejection, however weak, is a stronger place than a partial rejection.

In the 1st, many reject Total Depravity saying man is not all bad, but still retains some good and some ability to perform good works of merits. The 1689 London Baptist would disagree saying:

Chapter 6, Paragraph 2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all: all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body.

3. Rom. 3:23 (for all have sinned and fall short of the glory of God,)

4. Rom 5:12, etc.

5. Titus 1:15; Gen. 6:5; Jer. 17:9; Rom. 3:10-19

The Calvinist understands Total  Depravity in that all the faculties and parts of soul and body are wholly defiled. It is not to say that men can be no worse or one man cannot be more evil than another. To be wholly defiled means every part in his entirety has been affected by the fall. Some more, some less in their faculties, yet the whole is defiled and renders him unable to please God in any. Therefore, faith is produced by Grace alone without any measure of merit. 

Those that oppose the Calvinist view will have to say there is some part of man left equally unaffected by the fall, or some part equally enabling man to desire God and have some spiritual insight of his own self. I purposely use the word "equally" for experience tells us that some believe and some don't. Those that oppose the Calvinist position would have to leave this deciding factor to the man of his own self. It is difficult to imagine an equal measure of some good and that equal measure producing different results. If it is not equal, then Grace would be given to those who had enough good measure to produce faith while it would be withheld from those who did not. If this is so, then grace is no more grace, but given by merit, even if ever so small.   

In the 2nd, Unconditional Election, the 1689 London Baptist defines it this way: 

 

Chapter 10, Paragraph 1. Those whom God hath predestinated unto life, He is pleased in His appointed, and accepted time, effectually to call,1 by His Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ;2 enlightening their minds spiritually and savingly to understand the things of God;3 taking away their heart of stone, and giving to them a heart of flesh;4 renewing their wills, and by His almighty power determining them to that which is good, and effectually drawing them to Jesus Christ;5 yet so as they come most freely, being made willing by His Grace.

1. Rom. 8:30, 11:7; Eph. 1:10,11; 2 Thess. 2:13,14

2. Eph. 2:1-6

3. Acts 26:18; Eph. 1:17,18

4. Ezek. 36:26

5. Deut. 30:6; Ezek. 36:27; Eph. 1:19

6. Ps. 110:3; Cant. 1:4

Paragraph 2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature,7 being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit;8 he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.                                                        7. 2 Tim. 1:9; Eph. 2:88                                                                                                                              8. Cor. 2:14; Eph. 2:5; John 5:25                                                                                                                9. Eph. 1:19, 20

You can readily see how the second term is supported by the 1st and the 1st by the 2nd. The Calvinist Methodist Confession 1823 similarly states:

Article 12. On the Election of Grace.

God from eternity elected and appointed Christ to be the covenant head, mediator, and surety of his church, to redeem and save it (a). God elected also in Christ a great multitude, which no man can number, out of every kindred, and tongue, and people, and nation, to holiness and eternal life (b): and appointed all the means necessary to accomplish this end (c). This election is eternal (d), righteous (e), sovereign (f), unconditional (g), particular or personal (h), and unchangeable (I). The election of grace wrongs no one: though God in righteousness left some persons unpredestinated, yet, he did them no injustice; they are in the same condition in which they would have been if there had been no election; and if there had been no election of grace, no flesh would have been saved.

Those that would oppose the Calvinist position would have to say that election to salvation was conditional. It would depend upon man's choice and not God's. If Grace is given on the merit of a choice, is it not then merit and no longer Grace alone. At the very least it would be Grace + whatever measure of merit a choice can merit. It is said by those that oppose, that injustice is done to man if election to salvation is left to God alone. However, if it is not left to God alone, how then can it be by Grace alone, of necessity it must be given on behalf of some measure of merit. It is said by some, man must have free will. The Calvinist position is that man's will is free to choose and will choose whatever it wants and deems what is best. His state of corruption however leaves his view of best as what he can attain from this world, and therefore will never choose the way of heaven. As stated in the confession, only through God's election of Grace is the will made willing and the man able to see and desire heavenly things. Man must believe the Gospel to be saved, this is made possible through Grace alone. Those who do not believe are not compelled to unbelief by God, but of their own free choice do reject the Gospel of Grace and go their own way. No injustice is done to them, though they hear, they simply do not have ears to hear. What they hear of the Gospel is contrary to their desires and hopes, so they reject of their own free will. 

The 3rd, Limited Atonement, the Calvinist understands to mean that Christ atonement was provided for those only whom God Elected. Here again, you can see how one point depends upon and supports the other points. This is not to say Christ atonement was not of value to save all, only that the necessary application was to the Elect, the 1689 London Baptist states: 

Chapter 8, Paragraph 1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, according to the covenant made between them both, to be the mediator between God and man;1 the prophet,2 priest,3 and king;4 head and savior of the church,5 the heir of all things,6 and judge of the world;7 unto whom He did from all eternity give a people to be His seed and to be by Him in time redeemed, called, justified, sanctified, and glorified.                                                                      

1. Isa. 42:1; 1 Pet. 1:19,20                                                                                                                            2. Acts 3:22                                                                                                                                                  3. Heb. 5:5,6                                                                                                                                                4. Ps. 2:6; Luke 1:33                                                                                                                                    5. Eph. 1:22,23                                                                                                                                              6. Heb. 1:2                                                                                                                                                    7. Acts 17:31                                                                                                                                                8. Isa. 53:10; John 17:6; Rom. 8:30

In the Calvinist Methodist Confession of 1823 article 18 it is stated;

It was ordained that his Person should stand in the stead of those persons (and those only) who had been given him to redeem. 

Those who would oppose the Calvinist position must say that Christ Atonement was given to and for those who reject the Gospel and walk not with Christ. This argument is difficult to sustain, not only through scripture but reason alone would dictate otherwise. How could God apply Christ Atonement to those He will not save? If He does indeed from all eternity know all things, could Christ Atonement be of so little value as to be applied and given to those whom He knows will never receive it? If given, is its value of such that it cannot save them?

Of the 4th, Irresistible Grace, the Calvinist understand that once a man by Grace is made willing, his eyes open to the beauties of Christ, the wonder of this Grace is to him irresistible. Not that he is brought to Christ dragging his feet unable to resist, but the beauty of such Grace being so attractive that he comes running with great joy at its discovery.

The 1689 London Baptist in Chapter 14,    Paragraph 2. says, By this faith a Christian believes to be true whatsoever is revealed in the Word for the authority of God himself,4 and also apprehends an excellency therein above all other writings and all things in the world,5 as it bears forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power and fullness of the Holy Spirit in his workings and operations: and so is enabled to cast his soul upon the truth consequently believed;6 and also acts differently upon that which each particular passage thereof contains; yielding obedience to the commands,7 trembling at the threatenings,8 and embracing the promises of God for this life and that which is to come;9 but the principle acts of saving faith have immediate relation to Christ, accepting, receiving, and resting upon him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.                                                            

4. Acts 24:14                                                                                                                                                5. Ps. 19:7-10, 69:72                                                                                                                                    6. 2 Tim. 1:12                                                                                                                                                7. John 15:14                                                                                                                                                8. Isa. 116:2                                                                                                                                                  9. Heb. 11:13                                                                                                                                              10. John 1:12; Acts 16:31; Gal:20; Acts 15:11 

The Calvinist Methodist Confession 1823 says:

Regeneration consists in a gracious and supernatural change, wrought by the Spirit of God in all those who are saved to eternal life, by making them partakers of the divine nature (a), which is the principle of a holy life, effectually working in the whole man, and for that reason called “the new man” (b). The holy nature received in regeneration acts in all those who are made partakers of it in direct opposition to every form of corruption, and after God who created it (c). This change produces in the whole man a lively impress of God’s holiness, as a child bears the image of his father (d). God alone is the author of this change. It is generally wrought by means of the word, and is set forth in Scripture under several names; such as quickening, forming Christ in the heart, partaking of the divine nature and circumcising the heart (e). This change is wrought in order that men may glorify God by bringing forth the fruits of righteousness, and purifying the soul, so as to be meet to enjoy fellowship with God forever.

Those who oppose the Calvinist view must say that when a man comes to see and understand the beauties of Christ and the wonder of Grace proclaimed in the Gospel, it is not so beautiful as to compel him to come running to those beauties. It must be that upon that gaze, the man considers in his own will what is best, and in that consideration, the beauties of Christ are not so beautiful that the world does not still have an appeal upon his soul. The Grace offered is not so wonderful that the man cannot resist, but does indeed resist and may choose the beauties of the world over the beauties of Christ and His Grace. 

Of the 5th point, Perseverance of the Saints, the Calvinist understands that a man once brought to Christ by these means, though he may stray in his weakness, will never abandon his faith and love of Christ. This is not to say that a man who once makes a profession, but turns back to his old ways and remains is assured of his salvation. For one must truly remain faithful till the end, it simply means that those who have been brought by these means and can truly see the beauties of Christ, his eyes cannot be finally captured again by the world.

Speaking upon this doctrine the 1689 London Baptist states Chapter 17,  Paragraph 1. Those whom God has accepted in the beloved, effectually called and sanctified by his Spirit, and given the precious faith of his elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, from which source he still begets and nourishes in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality;1 and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them,2 yet he is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraved upon the palm of his hands, and their names having been written in the book of life from all eternity.                                                                                    1. John 10:28,29; Phil. 1:6; 2 Tim. 2:19; 1 John 2:19                                                                              2. Ps. 89:31,32; 1 Cor. 11:32                                                                                                                        3. Mal. 3:6

The Calvinist Methodist Confession 1823 likewise says in article 17, The Christian’s assurance may in divers ways be shaken and impaired: if he falls into any sin and grieves the Spirit, he loses the light of God’s countenance and walks in darkness (g). But the Christian can never lose that seed of God which is in him, or the life of faith, or the love of Christ. The Spirit restores him in God’s good time and meanwhile keeps him from utter despair. The evil of his sin is revealed to him, and he is chastened by the Lord, that he may not be condemned with the world. But he is strengthened in all his affliction to hope in God; yea, he has hope in his death.

Those who oppose the Calvinist position must say that a man, after seeing the glories of God and the preciousness of Christ, still finds in the world such beauty as to again turn their eyes away and leave Christ to again live for themselves. The new creation dies and becomes the old man again. They must say if indeed by Grace and some small measure of merit they obtained Salvation, they also now must maintain that Salvation by some small merit of their works added to Grace, and if they die outside of those merits they again lose their Salvation and are again eternally damned. 

Other objections:

It is objected sometimes that the Calvinist view makes God unjust and unmerciful for saving some and not others. This seems to be a weak objection, for it is accepted by all that none deserve to be saved, therefore, to condemn all as God did the Angels that fell would be justice and to save any would be merciful. Therefore, to save some and not others gives great Mercy to some and does no injustice to others. If to save some obligates God to save all, then it is no longer mercy but debt. 

It is objected sometimes on the grounds of fairness. God must be fair, therefore he must provide atonement for all, that all might be saved. This is a very weak objection, for in what view does this fairness exist? If indeed salvation is offered to all, how is it that most die never hearing the Gospel? How is it fair that a man dies for want of hearing the Gospel and is condemned? It must be by God's Omniscience that God knows all, the end from the beginning. He must know then multitudes will die that would have been saved if they had heard the Gospel, yet he still condemns them, and this is said to be fair? 

The view that Salvation must be offered to all and that man must be free to choose is said to be fair and just over the Calvinist view of Election. This view says Christ atonement is provided for all, yet all are not saved. It says Salvation is offered to all, yet all do not hear the Gospel and are condemned. It says if a man does hear, he must be free to choose. Yet even here there is inequality, for one man may be persuaded by a great preacher or orator, while another hears the Gospel only by an inexperienced layman who does not argue well enough to persuade and the man, he is therefore condemned for his unbelief. 

One then argues that it is not the preacher or the layman, but the drawing of the Holy Spirit. Then He must draw equally all men, it would be unfair for God to meet with Saul on the way to Damascus and save him and let other men go condemned with a lesser experience. A view of Salvation that is offered to all and places the deciding factor in the autonomy of man's free will is an unfair and unjust system. Every line of this argument ends in despair and hopelessness while it lays bare God's Sovereignty and power to save.

I do not sarcastically lift up these questions in the face of those who oppose, I lift them before my own face as I examine the Arminian system of faith.

How is it possible for God to Atone for the sins of the whole world and the world still be condemned?   

[He does not atone for the sins of the whole world, only the Elect] - Eph 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 

How is it the weight of eternity is placed upon man's fallen will to understand spiritual things?

[It is not and he cannot except God first regenerate the human spirit that he is made willing] - 1st Cor. 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 

If a man never hears the Gospel, how is it he is still condemned if his sins are atoned for?

[They are not atoned for and though he hears the Gospel, he will never receive it] - 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., Jude 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 

If a man is saved by his will choosing righteousness, how is it his decision to come to faith is not merit?

[Because the faith is of Grace and a gift of God] - Eph 2:5-8 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 

Eph 2:6  And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 

Eph 2:7  That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 

If a man is saved by Grace, how is it he must maintain his Salvation by works?

[He does not, by that same Grace he is kept and by that same Grace produces works of faith] - Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 

If a man still retains some spark of good to enable him to choose Salvation, how is it that equal spark does not work equally in all men?

[He does not retain any spark of good but is wholly defiled] - Romans 3:10 As it is written, There is none righteous, no, not one: 

If that spark of good is not equal, how is it not merit for those who have enough, and judgment for those who do not?

[There is no spark, Salvation is of the Lord, and that by Grace] - 2 Peter 3:15  And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 

If the Holy Spirit woos men to Salvation, must he not woo them equally?

[He does not woo, He saves and gives life] - John 3:3-8 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 

Joh 3:4  Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 

Joh 3:5  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 

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

Joh 3:7  Marvel not that I said unto thee, Ye must be born again. 

Joh 3:8  The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 

If he woos all men equally, how is it not merit for those good enough to respond?

[He does not woo, but Sovereignly Saves for none are good enough to respond] - 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. 

If God knows who will be saved and who will not, must he still equally woo those He knows will not come to justify Himself?

[He effectually calls those who are His] - John 6:35-40, And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 

Joh 6:36  But I said unto you, That ye also have seen me, and believe not. 

Joh 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. 

Joh 6:38  For I came down from heaven, not to do mine own will, but the will of him that sent me. 

Joh 6:39  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. 

Joh 6:40  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.  

John 6:64-71 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. 

Joh 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. 

If God looks down through the corridor of time and sees who will be saved and who will not, if a man's life is cut short, yet God sees in this corridor of time he would have been saved had he lived, how is it he is still condemned?

[God is Sovereign over all things at times and controls all events according to his own purpose] - 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: 

There are whole nations whose people are deprived of hearing the Gospel; if a man is truly autonomous and his will free to choose, then it must be that many would be saved if they could only hear. How is it then God condemns those who he knows would be saved if they heard? 

[Man is not autonomous, all are dead in their sins until God gives them life] - Eph 2:5  Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 

Only the Calvinist view lays Salvation in the arms of a Sovereign God, who alone has the power to save and the Wisdom to choose according to his own purposes and plans. It leaves injustice to none and mercy to many and it is all to the Glory of God.  

May God bless,

David