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Loveland Protestant Reformed Church 709 East 57th Street; Loveland, CO 80538 Services: 9:30 a.m. and 6:00 p.m. (7:00 p.m. June through August) Vol. 5, No. 17 Pastor: Rev. G. Van Baren Phone: (970) 667-9481 Homepage on Internet: http://www.prca.org Contents: In studying the order of salvation we find that grace runs through all the order like a golden thread. That grace, which produces and guarantees each step of the order, is irresistible. This must be emphasized. We must not think that the first part of the order is all of grace but that the last part of the order salvation is of works. Regeneration is not God's work and sanctification our work. Nor is it true that the first part of the order is of grace alone and the last part of grace and works together. While it is true that we become active in faith, conversion, and sanctification, our faith, conversion and sanctification do not depend on us or merit anything with God. They, too, are all of God and all of grace (Romans 9:16). Nor should we think that only part of the order is by irresistible grace. Our activity in conversion and sanctification does not imply that the work of the Spirit and the grace by which we are converted and sanctified can be resisted. ALL of our salvation is by IRRESISTIBLE grace. Grace is irresistible in the very nature of the case, because it is GOD'S grace. Since He is almighty, His grace also is almighty. Not only in providence but also in salvation "none can stay His hand or say to Him, What doest thou?" (Dan. 4:35). Many ignore and set aside this great truth today. The doctrine of common grace, i.e., that there is a certain grace shown to all men, really teaches that there is a kind of grace that is resistible. So does the doctrine of the well-meant offer of the gospel. It teaches that God graciously offers salvation to all who hear the gospel, but grace is nevertheless rejected and resisted by many. In defense of the precious doctrine of irresistible grace, we reject both these teachings. Irresistible grace does not mean, however, that God brings people to heaven kicking and struggling and resisting all the way. Irresistible grace does not compel but impels, that is, by it God changes us in heart and mind and will so that we love Him, seek Him, obey Him and persevere in obedience, even to the end. The Canons of Dort (the original Five Points of Calvinism) say that this grace of God "does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it; that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign" (V,16). That is a beautiful description of irresistible grace. Only irresistible grace can overcome our natural depravity. Only it can guarantee that we are "kept...through faith unto salvation, ready to be revealed in the last time. Only irresistible grace, therefore, can gi ve us good hope in believing and the comfort of knowing that NOTHING can separate us from the love of God which is in Christ Jesus our Lord. Irresistible grace is assuring grace. Rev. Ronald Hanko (Continued from the previous issue) We have talked at some length about the address of the gospel from the viewpoint of what God says in the gospel. We must now discuss more particularly how God works through the address of the gospel. This too is an important question. It is important because we have, throughout our discussion, proceeded from the viewpoint that God is sovereign in all that He does. He is also sovereign in the preaching of the gospel. God always accomplishes all that He purposes to do. The gospel is "the power of God unto salvation to every one that believeth" (Rom. 1:16). Paul preaches Christ crucified because that preaching is foolishness to the Greeks and a stumbling block to the Jews, but "to them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God" (I Cor. 1:24). Paul stands in awe of the power of the gospel because those who preach it "are unto God a sweet savour of Christ, in them that are saved, and in them that perish: to the one . . . the savour of death unto death; and to the other the savour of life unto life" (II Cor. 2:14, 15). God always accomplishes His purpose in the gospel, sovereignly. And God accomplishes His purpose not only in them that believe, but also in them that reject the gospel. * * * * How does God work through the address of the gospel? Let us take a look at the wicked and unbelieving first of all. We are talking now about the reprobate, who are such according to the eternal decree of God. They, in many instances, come under the preaching of the gospel and are, by the preaching addressed by God. It must be remembered that they are sinners who are totally depraved. This is true of the elect as well as the reprobate; but we are not talking about the elect at this point. That will come. They are so totally depraved that they are unable to obey the gospel, though they hear it. They are unable to heed its demands, though they well understand what those demands are. Their depravity is total. They are dead in trespasses and sins. To them God speaks. He says a great number of things. He speaks of His truth. And in His truth God says to the wicked: "I alone am God Who am worthy of all praise and honor. Before me you must bow." He speaks of man's sin. He says: "You have sinned against me grievously. You must repent of your sin and turn to me, for I am a holy God Who hates sin." If man should respond and say: "We are totally depraved. We cannot turn to thee," God responds with the words: "I made you holy and without sin. It is your own fault that you are unable to turn to me. You are still obligated to do that which is right and pleasing to me. Do not blame me for your sin. It is your fault." God also solemnly assures the wicked that He is in utter seriousness when He tells them to repent. He says: "You must repent and turn from your evil ways. And if you do not repent, I will destroy you. But if you do turn from your ways I will forgive you and bless you." * * * * At the same time, it is God's eternal purpose to damn the wicked. And God accomplishes that purpose through the means of their unbelief. When the wicked hear these words of God, they become more set in their evil ways. They hurl their insults at God, crucify again His Son, turn in mockery and derision against His truth, laugh at His commands, and assure Him that they will not permit Him to punish them. As the commands of the gospel bring out more and more of their wickedness, they become more and more hardened in their sin. And God, Who is never mocked, comes in His judgments upon them. But in this, God is also sovereign. He hardens their hearts. His Word does not return void -- even in the case of the reprobate (Is. 55:11). But He hardens in such a way that the fault of their sin lies with them and the just judgment which comes upon them is deserved. In this way God is vindicated through the gospel, and preachers are a sweet savor to God. Prof. H. Hanko Our question for this issue is: "Can someone who is theologically Arminian be truly saved?" This is not an easy question. We want to emphasize at the beginning that Arminianism is another gospel that is no gospel (Gal. 1:6-7). Its teaching denies the sovereignty of God in salvation and the power and effectualness of Christ's death on the cross (by teaching that Christ died for all it teaches that His death actually saves no one). It also denies that salvation is by grace alone with its teaching concerning the sovereignty of the human will. These are fundamental doctrines of the Christian faith. Not only that, but we believe that Arminianism has crept into the teaching of many Reformed churches under the guise of a love of God for all men, a desire on God's part that all men without exception be saved, and the teaching that there are gifts of grace and benefits of the cross for all. This poses a deadly danger to Reformed churches. We agree, therefore, with the following quote: "False doctrine is worse when it goes under the cover of the truth, and when it quotes Scripture, and sings Amazing Grace. Satan is always at his best in opposing the truth when he does it in the name of Christ. There has never been a more subtle expression of false doctrine than which affirms all the 'truths' of the Christian faith on the basis of human effort, merit of works, foreseen faith, or 'free will.' To affirm grace on the condition of works is the ultimate perversion. It is The Lie" (John K. Pederson, Sincerity Meets the Truth, pp. v, vi). But does this mean that those who hold to free will and other teachings of Arminianism cannot be and are not saved? We do not believe that. Even here, however, we wish to be very careful in our answer. We would insist that a person who truly and consistently believes that he is saved by his own willing and running, contrary to Rom. 9:16, cannot be saved; he has denied the very heart of the gospel. The teaching that man is saved by his own running is Rome's, the teaching that he is saved by his own willing is that of apostate Protestantism, but really they are no different. That teaching, according to Romans 10:1-4, is ignorance of and refusal to submit to the righteousness of God, and leaves a person in need of salvation. By his emphasis on will and works a consistent Arminian sets himself outside Christ (Gal. 5:4). Nevertheless, many people inconsistently confess both grace and works. They ascribe their salvation wholly to God's grace, and yet speak of having chosen Christ, of having free will, and of God being dependent in salvation on their own free will choice. They thank GOD for their salvation and yet speak as though they were the ones who made the decisive choices. Usually this is the fault of the teaching they have received - teaching which speaks along two lines. It is a teaching that affirms grace on the basis of works and free will. Those who teach such things have the greater fault. Nevertheless, those who think along these lines, though they may be saved, also need to realize that what they believe is not the truth, and need to repent of it. So too, as the author quoted above says: "We need rather to be greatly ashamed of ourselves for our tolerant friendship with the doctrine of human sovereignty which lies at the rotten core of evangelicalism, and which, on account it, of our sleepy indifference to is a testimony to our own cowardice." Grace saves, not free will and works. Rev. Ronald Hanko (Calvin comments on I Tim. 2:4): "The other texts adduced are not declarative of the Lord's determination respecting all men in his secret counsel: they only proclaim that pardon is ready for all sinners who sincerely seek it (Ps.145:9). For if they obstinately insist on its being said that God is merciful to all, I will oppose to them, what is elsewhere asserted, that 'our God is in the heavens; he hath done whatsoever he hath pleased' (Ps. 115:3). This text, then, must be explained in a manner consistent with another, where God says, 'I will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy' (Ex. 33:19). He who makes a selection of objects for the exercise of his mercy, does not import that mercy to all. But as it clearly appears that Paul is there speaking, not of individuals, but orders of men, I shall forbear any further argument...." (Calvin's Institutes, Book III, Chap. 24, XVI) Last modified: 24-Jun-1999 |