Translated for the first time from Dutch into English, this is a defence of the power of the gospel against several well-meant offer men, including Dr. Abraham Kuyper’s son. Among other things, this work deals with the subject of Calvin and the free offer.
An examination of the “well-meant offer of Salvation.” This book can also be read on-line.
A box set of 4 lectures and 5 sermons on CD or DVD by Prof. David J. Engelsma
At the Synod of Dordt (1618-1619), the Reformed churches of Europe united to condemn the Aminian heresies and set forth the truth of God’s sovereign grace in Jesus Christ, often called the five points of Calvinism!
Lectures on Dordt
1) The Onset of the Great War: Ecclesiastical and Doctrinal
2) The Confession of the Gospel (of Grace): The “Five Points of Calvinism” (as the Content of the Canons of Dordt)
3) The Defence of the Gospel: Rejection of Errors
4) The Other Decisions of the Dordt Synod
Sermons on Romans 7, etc.
(Arminius’ sermons on this chapter especially revealed his heresies)
1) Remarried! (Rom. 7:1-4)
2) Delivered From the Law (Rom. 7:5-6)
3) Is the Law Sin? (Rom. 7:7-13)
4) The Spiritual Law for a Carnal Christian (Rom. 7:14-16)
5) Jesus’ Pardon of the Adulteress (John 8:2-11)
Does the eternal, unchangeable, all-powerful, and sovereign God really have a temporal, changeable and weak desire to save those whom He has unconditionally reprobated (Rom. 9:22), for whom the Son did not die (John 12:31) and whom the Holy Spirit will not regenerate, sanctify or glorify (John 3:8)?
Pelagianism, Semi-Pelagianism, Roman Catholicism, Lutheranism, Anabaptism, Arminianism, Amyraldianism and Marrowism say yes to the well-meant offer of the gospel. The biblical, Augustinian, Reformed and creedal position is no!
Emeritus professor of church history, Herman Hanko, guides us through fascinating doctrinal controversies in the early, Reformation and modern eras of the church, taking us to North Africa, Switzerland, France, England, Scotland, the Netherlands and America, and emphasizing the teaching of the great theologians, such as Augustine and John Calvin, on God’s particular grace, which is always irresistible and never fails or is frustrated.
In dealing with the historical perspective of God’s absolutely sovereign grace versus the well-meant offer, this book fills a gap in the literature, and does so in a way that is warm and easily understood.
An earlier version of this book can be read on-line.
Chapters of this book have been translated into Polish.
For an excerpt of this book in Spanish, click here.
“Biblical Calvinism has been so diluted it’s amazing so many have the audacity to claim they are Reformed.” – S. Wales
“Excellent, excellent book!” – North Carolina, USA
“I’m enjoying Corrupting the Word of God by Hanko. Packed with useful material.” – England
1) Augustine, The Enchiridion on Faith, Hope and Love, ed. Henry Paolucci, trans. J. F. Shaw (Chicago, IL: Henry Regnery Co., 1961). Augustine of Hippo (354-430) in North Africa was undoubtedly the greatest theologian of the early church. Toward the end of his eventful life, he wrote a handbook for a Roman called Laurentius, summarizing the Christian faith around the three theological virtues (faith, hope and love) and the Apostles’ Creed. This work, which has been very popular in the church’s history, contains a lengthy section (xciv-cvii) on eternal election and reprobation, and God’s omnipotence and immutability, which sharply opposes the free offer and its misinterpretation of I Timothy 2:4 and Matthew 23:37, in the light of Scripture (esp. Ps. 115:3; 135:6; Rom. 9).1
2) Francis X. Gumerlock, Fulgentius of Ruspe on the Saving Will of God: The Development of a Sixth-Century African Bishop’s Interpretation of I Timothy 2:4 During the Semi-Pelagian Controversy (Lewiston, NY: Edwin Mellen Press, 2009). In 520, Fulgentius of Ruspe (468-533) wrote a synodal letter, in the name of his fifteen fellow North African bishops (who were banished by the Vandals to Sardinia), opposing the well-meant-offer views of the Semi-Pelagian monks in Constantinople. Gumerlock’s fascinating book traces the development of Fulgentius’ views through several stages until he confessed the full Augustinian position and embraced the predestinarian understanding of Matthew 23:37, I Timothy 2:4 and II Peter 3:9.
3) Victor Genke and Francis X. Gumerlock (eds. & trans.), Gottschalk and a Medieval Predestination Controversy: Texts Translated From the Latin (Milwaukee, WI: Marquette University Press, 2010). Saxon monk and missionary to Croatia and Bulgaria, Gottschalk of Orbais (c.808-c.867) was even more forceful and antithetical than Augustine on Christ’s particular atonement and God’s effectual saving desire, occasioning the biggest theological controversy of the ninth century, involving several councils, the leading churchmen of Western Europe and even the successors of Emperor Charlemagne: his son and grandsons. For his stand for the truth, confessor Gottschalk was excommunicated, brutally flogged on two occasions and placed under house arrest, dying after twenty years in captivity. This recent book contains many excellent writings of Gottschalk never before published in English.
4) John Calvin, Calvin’s Calvinism (Jenison, MI: RFPA, 2009). This superb publication contains the French Reformer’s fullest and most detailed treatment of God’s eternal predestination over against several Roman Catholic theologians, who argue that God desires to convert everybody, appealing to the usual texts, especially I Timothy 2:4, on which Calvin (1509-1564) faithfully follows the Augustinian exegesis. Part one of this book, God’s Eternal Predestination and Secret Providence or the Consensus Genevensis (1552), its longest section, was sent forth with the consent of Geneva’s Venerable Company of Pastors.2
5) Jonathan Rainbow, The Will of God and the Cross: An Historical and Theological Study of John Calvin’s Doctrine of Limited Redemption (Eugene, OR: Pickwick Publications, 1990). In this powerful work, Rainbow convincingly demonstrates that Calvin stands in the line of Augustine of Hippo, Fulgentius of Ruspe, Gottschalk of Orbais and others, including the Strasbourg Reformer Martin Bucer (1491-1551), on Christ’s particular atonement and God’s saving will towards His elect alone.
6) John Knox, On Predestination, in Answer to the Cavillations by an Anabaptist (1560), in The Works of John Knox, ed. David Laing (USA: Banner, 2014), vol. 5, pp. 7-468. In his longest and most profound theological work, John Knox (c.1514-1572) establishes the absolute sovereignty of God from Scripture, with frequent appeals to Augustine (including his Enchiridion), Calvin (including his Consensus Genevensis) and Theodore Beza (1519-1605). When his English Anabaptist opponent argued from the four frequently cited texts (see below) for a desire of God to save the reprobate, Scotland’s greatest Reformer successfully refuted him on all of them.3
7) Pierre du Moulin, Anatomie of Arminianism (London: T. S. for Nathaniel Newbery, 1620). Du Moulin (1568–1658) was one of the four representatives delegated by the French Reformed Church to the great Synod of Dordt (1618-1619) but was forbidden to go by King Louis XIII under pain of death. In writing against the doctrines of the Arminians, du Moulin strongly opposed their notion that God wishes to save everyone.4
8) Jonathan Moore, English Hypothetical Universalism: John Preston and the Softening of Reformed Theology (Grand Rapids, MI: Eerdmans, 2007). In setting forth the free-offer theology of John Preston (1587-1628) regarding the divine decree, the death of Christ and the gospel call, Moore explains how it was a watering down of the solid Elizabethan particularism of John Bridges (1536–1618), William Perkins (1558-1602) and John Dove (1561-1618) in Puritan England, as well as being contrary to such continental Reformed worthies as Theodore Beza in Geneva, and Jacobus Kimedoncius (c.1550-1596) and Jeremias Bastingius (1551-1595) in Heidelberg.
9) The Geneva Theses (1649), in James T. Dennison, Jr. (ed.), Reformed Confessions of the 16th and 17th Centuries in English Translation, vol. 4 (Grand Rapids, MI: Reformation Heritage Books, 2014), pp. 413-422. This binding confession from Calvin’s citadel explicitly and repeatedly rejects the free-offer view of God’s will and love as taught by the Amyraldians, and opposes their interpretation of Ezekiel 18:21ff. and 33:11, I Timothy 2:4 and II Peter 3:9. The two pastors and theological professors who drafted the Geneva Theses were Antoine Léger (1594-1661) and Théodore Tronchin (1582-1657), who was a Genevan delegate at the Synod of Dordt which condemned Arminianism.5
10) David J. Engelsma, Hyper-Calvinism and the Call of the Gospel: An Examination of the Well-Meant Offer of the Gospel (Jenison, MI: RFPA, 2014). Though this book is mainly a theological and biblical refutation of the free offer, it does treat historical aspects of the issue, including, for example, the English hyper-Calvinists in the eighteenth century, Dutch secession theologians in the nineteenth century and developments in twentieth-century North American churches, especially the Christian Reformed Church and the Orthodox Presbyterian Church. It also contains chapters on the sound teaching on the gospel call by John Calvin, Francis Turretin and Abraham Kuyper (1837-1920).
The Four Main Texts Wrongly Appealed to as if They Taught the Well-Meant Offer
Besides the authorities from various ages and countries mentioned above (including Augustine, Fulgentius, Gottschalk, Calvin, Knox, Beza, Bridges, Kimedoncius, Bastingius, Perkins, Dove, du Moulin, the Geneva Theses, Turretin, Gernler, Heidegger, Kuyper, Rainbow, Engelsma and Moore), quotes from and about other theologians, who do not interpret the four main texts urged by free-offer advocates as if they support a (temporal and failed) desire of God to save the reprobate, have been compiled on-line.6
1) I Timothy 2:4, includes Januarius, Caesarius of Arles, Students of Cassiodorus (sixth century), an old Irish gloss (c. 700), Sedulius Scottus, Florus of Lyon, Prudentius of Troyes, Servatus Lupus, Ratramnus of Corbie, Remigius of Lyon, Hugh of St. Victor, Peter Lombard, Bonaventure, Thomas Aquinas, Duns Scotus, Thomas Bradwardine, Gregory of Rimini, John Wycliffe, Laurenzo Valla, Martin Bucer, Jerome Zanchius, Zacharias Ursinus, Daniel Tossanus, William Ames, Jacobus Trigland, Thomas Watson, Herman Witsius, Bernardinus de Moor, Johann van den Honert, Hendrik de Cock, William Cunningham, George Smeaton, Lorraine Boettner, John W. Robbins, Peter Barnes, etc.7
Apart from the worthies mentioned in the select bibliography and in connection with I Timothy 2:4 (above), the text upon which the free-offer debate has focussed historically, quotes from other theologians are also given regarding the three remaining scriptural passages below.
2) Ezekiel 18:23, 32 and 33:11, includes Wilhelmus à Brakel, James Henley Thornwell, John Kennedy of Dingwall, Herman Hoeksema, John H. Gerstner, Richard A. Muller, John Bolt, Christopher J. Connors, Raymond A. Blacketer, Sean Gerety, etc.8
3) Matthew 23:37 and Luke 13:34, includes Peter Martyr Vermigli, John Owen, Christopher Ness, Peter Nahuys, John Gill, William Young, Richard Bacon, W. Gary Crampton, James R. Whyte, Matthew Winzer, James Gracie, Vincent Cheung, etc.9
4) II Peter 3:9, includes the Venerable Bede, the Geneva Bible (1599), the Confession of Tarcal (1562) and Torda (1563), David Dickson, Stephen Charnock, Matthew Henry, Thomas E. Peck, A. W. Pink, Gordon H. Clark, Robert L. Reymond, R. C. Sproul, etc.10
This book ably sets forth and defends the Reformed doctrine of the call of the gospel against the hyper-Calvinistic restriction of the call on the one hand, and the Arminian universalizing of grace in a well-meant offer, on the other hand. This issue is very much alive in Calvinistic circles today.
Professor Engelsma examines Scripture, the Reformation confessions and the Reformed tradition, including John Calvin, Francis Turretin, Simon Van Velzen, Abraham Kuyper and Herman Hoeksema.
Dr. John H. Gerstner: “This is certainly an interesting, informative, lively, learned discussion of the essence of the gospel call to all mankind. In my opinion, Professor Engelsma carefully defines and convincingly avoids ‘hyper-Calvinism’ himself and clears his denomination, the Protestant Reformed Churches [PRC], of so teaching … Herman Hoeksema, the Protestant Reformed denomination, and our author David Engelsma in this book emphatically reject the ‘well-meant offer’ as including God’s desire and intention to save reprobates. As a Calvinist … I feel it absolutely necessary to hold with [the PRC] here where she stands, almost alone today, and suffers massive vituperation and ridicule from Calvinists (no less), for her faithfulness at this point to the gospel of God” (from the “Foreword”).
“Here is a clear statement from one of the most vigorous Reformed communities in North America. No serious study of the matter can avoid considering the Protestant Reformed perspective on the issue” (Christian Observer).
“This book is an opportunity to listen to a committed five-point Calvinist speaking to other five-point Calvinists about what he considers to be an extreme form of Calvinism on the one hand, and the free-will positions of Arminians, on the other. It is a fascinating book. I think it is well worth reading and having” (Journal of the Grace Evangelical Society).
“The reader of this book who wishes to be consistently biblical (Reformed) in his views should find this book a helpful historical and biblical study of an important, if not crucial, doctrine which affects not simply one’s view of preaching but also of evangelism and missions” (Vox Reformata).
“A well-written defence of ‘pure’ Calvinism against the inroads of Arminianism … Anyone who is interested in reading a clear presentation of what pure Calvinism is can find it in this book” (Wisconsin Lutheran Quarterly).
“There is here the high ground of Protestant Reformed apologetic with chapters on Calvin, Turretin and Kuyper” (Calvin Theological Journal).
“Best book on ‘free offer’ controversy” (Still Waters Revival Books).
“I must comment on the re-print of Professor Engelsma’s poignant re-print of Hyper-Calvinism and the Call of the Gospel. Firstly, I am grateful to have it back in print. The new graphics are superb. The re-print is truly refreshed. This book has done more to stimulate and further my study of the Scriptures than any other work concerning the doctrine of Grace. Not being Reformed, there was a decided gap in areas of my biblical training. Professor Engelsma’s book brought me face to face with the wonderful truth that God alone sought me and bought me from before the foundations of the world. NOTHING is more amazing to consider. This book is essential reading for every serious student of Holy Scripture.” – Russ Spees, Institute for Biblical Textual Studies
“When I arrived in Brazil, I started to talk about common grace with my pastor, the teacher of systematic theology at the seminary I attend, who believed in it. I gave to him the copy of Hyper-Calvinism and the Call of the Gospel you sent to me … My pastor says he now denies common grace. Now he teaches against common grace at the seminary and in his preaching. I say this as a testimony about what the work with translations and books is doing for the pure doctrine and the glory of God.” – Chile
“I found the book Hyper-Calvinism and the Call of the Gospel of great help in clarifying my thoughts upon the preaching of the gospel. It is in the process of being lent to some of my friends. In the UK (as I am sure you know) The Banner of Truth are pushing the well-meant offer as Reformed orthodoxy which I am very worried about. In his Spurgeon v Hyper-Calvinism Iain Murray defends and promotes a very confusing thesis and uses John Murray to do so (especially upon the issue of the love of God).” – Newcastle, England
“I am re-reading Prof. Engelsma’s Hyper-Calvinism and the Call of the Gospel which I must have read about 25 years ago. Once again, I thank God that I have always believed in reprobation. It to often is the unwelcome doctrine in the Reformed faith to so many Calvinists.” – Co. Antrim
“I think David Engelsma is very accurate and biblical in his teaching about the call of the gospel. It is very Reformed, Calvinistic, orthodox and sound. I really enjoyed the book. It was easy to read and gripping. In the future, I plan to buy further copies to give to friends.” – England
Review by Rev. Rodney Kleyn
In defence of the gospel and of the doctrines of sovereign grace, the RFPA has recently published a third edition of David J. Engelsma’s book Hyper-Calvinism and the Call of the Gospel: An Examination of the Well Meant Offer of the Gospel. Since I first read this book, some twenty years ago, it has been a favorite of mine, high on the list of books I recommend to others. If you want to be a biblically consistent Calvinist and if you want to understand how the church is to preach the gospel call, you must read this book.
So, what is hyper-Calvinism and what is the well-meant offer? These are the rock on the one side and the whirlpool on the other, through which “the reformed doctrine of the preaching of the gospel must sail,” so that it “neither be smashed on the one nor swallowed up by the other” (65).
Because the label “hyper-Calvinism” is used very loosely today to speak disparagingly of anyone who is more Calvinistic than oneself, Engelsma gives this careful and precise definition of hyper-Calvinism: “[It] is the denial that God in the preaching of the gospel calls everyone who hears the preaching to repent and believe. It is the denial that the church should call everyone in the preaching. It is the denial that the unregenerate have a duty to repent and believe” (15). Hyper-Calvinism says that the gospel call in the preaching is to be addressed only to those who “show signs of regeneration and, thereby, of election” (15). Hyper-Calvinism manifests itself in “a minimizing of Christ’s mission mandate to his church with an appeal to election as the guarantee that God will save his people” (191). Upon this rock, we must never be smashed. The Reformed faith should never “recommend passivity or excuse negligence in the matter of missions but calls the church to go into all the world and preach the gospel to every creature, commanding all men everywhere to repent and believe” (192).
On the other side is the whirlpool of Arminianism, the alluring outer swirls of which are the teaching of the well-meant offer of the gospel. “The free offer, according to those who hold to it, is the grace of God to all men in the preaching of the gospel, grace rooted in God’s love for all men” (39). Engelsma’s objection to the free offer of the gospel is not because of its “teaching that the church must preach the gospel to everyone and must call all hearers to faith in Jesus Christ” (37). Rather, “the error of the doctrine of the offer, and the reason a Reformed man must repudiate it, is its teaching that the grace of God in Jesus Christ, grace that is saving in character, is directed to all men in the preaching of the gospel. Inherent in the offer of the gospel is the notion that God loves and desires to save all men; the notion that the preaching of the gospel is God’s grace to all men, an expression of God’s love to all men, and an attempt by God to save all men; and the notion that salvation is dependent upon man’s acceptance of the offered salvation, that is, that salvation depends on the free will of the sinner” (36–37). The outer swirls of the well-meant offer lead right into the whirlpool of Arminianism and we need to be wary of being sucked in to this whirlpool.
Between the rock and the whirlpool sails “The Reformed Doctrine on the Call of the Gospel,” the title of the third chapter in this book. In preaching the gospel we do not set aside the biblical and Reformed truth of predestination and preach the gospel as a declaration of God’s universal love to all who hear, or as an “invitation” or an “offer” from a God who cannot accomplish what He desires. We are not motivated to preach the gospel because God wants all men to be saved or desires as many as possible to be saved. Rather, the biblical teaching of double predestination stands behind, is a part of the message of, and is the motivation for gospel preaching. God is pleased to use the call of the gospel, the command to believe in Jesus Christ, to gather His elect and to leave the rest who hear with no excuse. Through the preaching, God accomplishes His eternal purposes of predestination. To reduce preaching to an expression of God’s universal love (which is what the well-meant-offer does), is to deny the most basic teaching of the Reformed faith, the sovereignty of God in predestination and in the salvation of the sinner.
Many who read this book will dismiss it as merely an attempt to clear the Protestant Reformed Churches of the charge of hyper-Calvinism because of their denial of the well-meant offer of the gospel. Engelsma anticipates this and he pleads with the critics, “Is it too much to ask that rather than condemning the book out of hand you attempt to refute it?” And fair enough, not only because of how earlier editions have been reviewed, but also because the book itself is much more than just a defence of the Protestant Reformed denomination. The charitable reader will find in this book a consistent setting forth of the “reasonable” faith of Calvinism. He will find here a sound and balanced—not hyper—defence of the Reformed faith. He will be educated in the history of this debate, learning along the way that John Calvin, Francis Turretin and Abraham Kuyper all repudiated the notion of a well-meant offer in the preaching of the gospel. He will also be instructed from the Reformed confessions and Scripture in the content and manner of true gospel preaching and so will learn himself, if a preacher, how to issue the call of the gospel, or if a pew-sitter, to listen with discernment for the inroads of Arminian thinking into Reformed pulpits. And if he takes all this to heart, not just to head, he will grow in his love for the Reformed faith and in his desire to see the gospel preached through missions to the ends of the earth.
Click here to read a chapter of this book in Hungarian.
Click here to read the “Foreword” to this book in Portuguese.
Click here to read a chapter of this book in Portuguese.
7 Lectures plus Question and Answer Session [CD or DVD]
A welcome addition to any library, this attractively boxed set of 8 CDs or DVDs features 7 excellent speeches commemorating the 500th anniversary of the birth of the great Reformer, John Calvin. The Calvin Conference, hosted by the Protestant Reformed Churches in America in September 2009, covers many important aspects of Calvin’s life and theology and concludes with a lively question and answer session with the speakers.
(1) Calvin as Model for Reformed Ministers – Prof. Barrett Gritters
(2) Calvin as Church Reformer – Prof. Russell Dykstra
(3) Calvin as Expositor and Preacher of Holy Scripture – Rev. Steven Key
(4) Calvin’s Doctrine of Justification – Rev. Angus Stewart
(5) Calvin’s Struggle for Church Discipline – Prof. Ronald Cammenga
(6) Calvin’s Doctrine of the Covenant – Prof. David Engelsma
(7) Calvin’s Doctrine of Predestination – Rev. Chris Connors
(8) Question & Answer Session – all seven speakers
Contenido
Prefacio
Capítulo 1: La historia del calvinismo
Capítulo 2: Elección incondicional
Capítulo 3: Redención particular
Capítulo 4: Depravación total
Capítulo 5: Gracia irresistible
Capítulo 6: La perseverancia de los santos
Prefacio
Grandes son las obras de Jehová, buscadas de todos los que las quieren (Sal. 111:2). Esto toca nuestro corazón: ¿En qué nos gozamos?
Las obras de Jehová se centran en su salvación de su iglesia en Cristo: obras gloriosas realizadas antes de la fundación del mundo, en la cruz del Calvario y en los corazones y vidas de su pueblo.
Este es el llamado y el deleite de los santos: tratar de entender estas obras. En esta maravillosa actividad, todos los hijos fieles de Dios están ocupados, porque las obras de Jehová son “Buscadas de todos los que las quieren.”
Este libro está escrito para ayudar al pueblo de Dios en su placentero llamado a buscar y estudiar las maravillosas obras del Dios Trino.
Sus autores, los Profesores David Engelsma y Herman Hanko, han pasado entre ellos casi 100 años en el ministerio cristiano ensalzando y magnificando al “Dios de toda gracia” (1 Pedro 5:10) y su “salvación tan grande” (Heb. 2:3), en la predicación y la polémica, en la catequización y consejería, en conferencias y escritos. Entre ellos, han escrito o editado unos 20 libros, incluyendo la publicación anterior de la Fraternidad Reformada Británica (BRF, por sus siglas en inglés), Keeping God’s Covenant [Guardando el pacto de Dios].
Los seis capítulos de los cinco puntos del calvinismo fueron originalmente los seis discursos principales en la novena Conferencia Bienal de la Fraternidad Reformada Británica en Cloverley Hall, Shropshire, Inglaterra, en 2006. Este pequeño libro proclama las doctrinas de la gracia, tanto cálida como antitéticamente, y con profunda penetración en las Escrituras. Se basa en una gran cantidad de material, especialmente los Cánones de Dordt (1618-1619), los cinco puntos originales del calvinismo. Aquí está el calvinismo robusto, sin vergüenza e intransigente que también es profundamente personal y conmovedor, llamando a los santos a amar, confesar y promover la verdadera gracia de Dios en Cristo Jesús (1 Pedro 5:12).
Lector, la verdad bíblica de la gracia soberana de Dios está cerca de usted, incluso en un libro en su mano; ¡No necesita descender a las profundidades del mar, ser rodeado de algas, y ser tragado por un gran pez, como Jonás, para aprender que la salvación, ¡toda ella!, es del Señor (Jonás 2:10).
Este libro es enviado “para alabanza de la gloria de su gracia, con la cual nos hizo aceptos en el Amado” (Efesios 1:6), para que podamos crecer en gratitud y adorarlo por su gran obra de salvarnos en Cristo Jesús.
Reverendo Angus Stewart
Presidente del BRF
LEER GRATIS EN LÍNEA: Prefacio, Capítulo 1, Capítulo 2, Capítulo 3, Capítulo 4, Capítulo 5, Capítulo 6, Acerca de BRF.
Para hacer un pedido en América del Norte, comuníquese con Hope Protestant Reformed Church, Redlands, California.
Para más información en Español, por favor haz clic aquí.
Este libro se puede comprar y leer en inglés.
Para leer este libro en indonesio, haga clic aquí.
Este libro está disponible en polaco: Prefacio, Capítulo 1, Capítulo 2, Capítulo 3, Capítulo 4, Capítulo 5, Capítulo 6, Acerca de BRF.
Este libro también está disponible en audiolibro en polaco.
Deals with universal divine love, the will of God & the Five Points of Calvinism. An Exposure of “The Free Offer of The Gospel” by Professor Murray and Stonehouse as an Amyraldian Modification of the Doctrine of Decrees. It can also be read on-line.
Originally published in Dutch at the end of the nineteenth century, Particular Grace is an explanation and development of the gospel of salvation by the grace of God in Jesus Christ. Abraham Kuyper’s main purpose in this volume is to expose the error of general grace and to present a sold, biblical defense of the Calvinistic doctrine of particular grace.
“In some of the so-called ‘orthodox’ circles of our country, it is increasingly the custom to present the expression ‘Christ for all’ … as a criterion of evangelical truth. By ‘Christ for all’ is meant that Christ, according to the purpose and extent of his self-sacrifice, died for all men without exception.” So states Abraham Kuyper in the opening lines of his Particular Grace (p. 3) over a century ago, in words just as applicable in our day.
In the forty chapters of this extremely valuable work, Kuyper overthrows the universal atonement and universal grace of Arminianism, past and present. Through clear exposition of the Word of God, and manifest proofs from the confessions and greatest theologians of the church, he proves that particular grace is biblical and Reformed and universal grace is heretical and unreformed. This is, however, far from being a cold, dispassionate book. Listen to Kuyper’s remarks in his last chapter: “The conclusions of every thorough investigation of an aspect of God’s sacred mysteries should always be a song of praise! It must not only be demonstrated that the purer conception of the truth serves more to God’s glorification, but by contemplating and pondering it, we should also be led spiritually to appreciation and worship” (p. 343)—words that he well heeded!
This work comes complete with a helpful introduction to Kuyper’s life and times, written by Marvin Kamps, the translator from the original Dutch.
“Absolutely a must read for anyone dedicated to the glory of God’s holy name and reformation of the church” (Dutch Heritage Pages).
“Reformed believers will surly be impressed with the power of the author’s language and argument, the breadth of his acquaintance with past and contemporary discussion, and the cumulative weight of his case. They will also find Kuyper surprisingly fresh and pointed. Many contemporary denials of particular grace are anticipated by his arguments” (Mid-America Journal of Theology).
Augusto Melini: “[Kuyper] believed that the glorious truth of the sovereign and particular grace of God should be preached with renewed fervour, as an alternative to the principle of “general grace” (according to which God wants to save all without exception in Christ) … [Some said that being] insistent on such an issue … may cause divisions … But [Kuyper’s] calling did not allow him any ambiguities: ‘If one today denies God’s sovereignty in salvation, how can he declare God’s law and right before a materialistic, humanistic, hedonistic society such as ours?’ (p. viii). It’s a real privilege to see how this man had the strength and courage to proclaim his firm convictions about the fact that the doctrine of particular grace—indissolubly tied to that of the covenant—represents the truth as it is set forth in Sacred Scripture: God, in Christ Jesus, saves only those sinners who have been elected by His eternal decree” (Studi di Teologia).
“The Reformed Free Publishing Association has accomplished a breakthrough. For the first time, with the possible exception of Kuyper’s work on the Holy Spirit, the Kuyper of sound Reformed doctrine and church reformation is presented to the English reading public … The book is biblical, deliberately and pervasively so … The book is controversial. It was controversial when it was written. It is still controversial in Reformed churches … By no means is the book only controversy. There is lively, warm explanation and development of the glorious gospel of salvation by the grace of God in Jesus Christ. Kuyper is fresh. Kuyper is fervent. Kuyper storms the heart of the believer” (Standard Bearer).
Click here to read a review of this book in Tagalog (Filipino).
Beginning with a treatment of the sovereignty of God and then examining each petal of the TULIP in turn, Rev. Hanko and Prof. Cammenga provide a consistent and thorough exposition of the beautiful doctrines of grace known as Calvinism. Each point is boldly defended, and objections to the doctrine are faced and refuted. “Difficult passages,” which are often appealed to by Arminians, are faithfully and satisfactorily explained.
The book is written with the “ordinary” Christian in mind. With a view to convincing the unconvinced, the book is saturated with proof texts. “Here is a bold defense of the gospel of grace. The book answers the objections. It exposes and destroys the foes (within the sphere of professing Calvinists as well as without the camp). It flies the banner of full, consistent Calvinism with never a trace of shame … It does not suffer from the confusion, contradiction and compromise that characterize many similar efforts: God elected some but wills to save all; the natural man is totally depraved but performs many good works; Christ died for the elect but ‘is dead’ for everyone who hears the gospel; the actual saving of sinners is by irresistible grace but must take place by a ‘well-meant offer’ made alike to all,” as Prof. David J. Engelsma states in the “Foreword.”
Buy it and learn the glories of God’s sovereign grace or, if you want to introduce a friend to these biblical and Reformed truths, get him or her this powerful book.
This book can also be read on-line.
Click here to read this book in Romanian.
Click here to read excerpts of this book in Portuguese.
Click here to read chapter 1 of this book in Italian.
Click here to read chapter 1 of this book in Spanish.
Click here to read chapter 3 of this book in Ukrainian.
“You’ll not find a better book on TULIP than this!” – London
“I used one of your books for my study and preparation—Saved by Grace. This book helped my understanding of Calvinism tremendously and also gave a new light to those in Haiti who never heard of such doctrines! So glory be to God that we can live in such an era that I can have a book that would do so much! – Haiti
“I have read through Saved by Grace and I really like it, very clear and consistent, a great resource. In fact could you please send me two more copies?” – Avon, England
“Saved by Grace, what a book. About to commence reading it through a second time.” – London, England
BOOK REVIEW
Saved By Grace: A Study of the Five Points of Calvinism, by Ronald Cammenga and Ronald Hanko. Grand Rapids, Michigan: The Reformed Free Publishing Association, 1995. [Reviewed by Pastor Arie denHartog.]
The Reformed believer never tires of the study of the doctrines of grace. He feels constrained out of love for God to testify of these great truths before the world. He believes that these glorious doctrines stand at the very heart of the gospel. They are not mere minor truths which if one denies he can still be called a credible Christian. They are foundational truths to the whole of the gospel. For this reason we rejoice at the publication of another treatise on these great doctrines by two of my colleagues in the ministry.
Many books have been written on the doctrines of grace, and one might therefore say that there is no need of yet another. The justification for such a treatise however is first of all what we have stated above. Also, over the years, even in the Reformed and Presbyterian Churches, there have arisen new interpretations of these doctrines that have, we believe, been serious compromises, not the least of these being the propagation of the false teachings of common grace and the well-meant offer of the gospel.
The excellence of this new book Saved By Grace is first of all that it is replete with scriptural quotations. The authors succeed in demonstrating beyond doubt that the doctrines of grace are indeed the teaching of the Scriptures. These doctrines are taught throughout the Scriptures and are central to them. In many instances brief expositions are given to explain specifically what the cited passages have to say about the doctrines of grace. If I would have any criticism of these parts of the book, I would only say that some of the more difficult passages could have received more detailed treatment. I realize however that one is always constrained to be as concise as possible in order not to discourage the average reader.
A second excellent feature of this book is that it begins with a chapter on the sovereignty of God. The authors show in this chapter how the truth of the absolute sovereignty of God underlies all the doctrines of grace. The doctrine of God’s absolute sovereignty divides between true and false religion.
The God Whom we must know is a sovereign God. Knowledge of God begins with the affirmation of faith that God is and that God is sovereign. Since God is, He is Sovereign. If He is God, He must also be a sovereign God. If God is not sovereign, the inescapable implication is that He is not God. This is the great issue that divides true religion from false religion! This is the great issue that separates the true church of Jesus Christ in the world from the false apostate church! This is the issue that distinguishes faith from unbelief: the sovereignty of God!
The excellence of this book in the third place is that it sets forth the doctrines of grace boldly and unashamedly. It makes no compromise of these doctrines at the points where they are offensive to the natural man and even to modern-day Christendom. It boldly maintains double predestination and refutes the commonly defended error of the well-meant offer of the gospel.
Also very helpful is that this book, in connection with each of the five doctrines, answers the commonly-heard objections to the doctrine of the Word of God and the major heresies that over the years have arisen in the church in an attempt to oppose the truth of God. There is a great need always for Christians to remember the heresies of the past in order that we do not fall again into the same errors. The right understanding of the truth comes through its clear distinction from false doctrine. The condemnation of false doctrine, as unpopular as this might be in today’s church world, is absolutely necessary in defense of the truth.
There are three other features of the book that we greatly appreciate. The first is that each chapter gives a statement of how the particular doctrine of grace being treated relates to the other five. This shows how the doctrines of grace form a glorious unity. One cannot deny the one without also denying the others. There have always been those who claim to be “three point” or “four point” Calvinists. This is, however, an impossibility. All the doctrines of grace are aspects of the one central truth of the sovereignty of God in the salvation of men. Each chapter also includes a short section on the practical significance of the doctrine to the life of the Christian. The right confession and defense of the doctrines of God’s Word requires that we see the practical implications of these doctrines for the faith and life of the child of God. The doctrines of grace are the living truth of God, in which we find our solid comfort and joy, and in which we glory day by day. There is a lengthy appendix to the main body of the book which lists statements from the great Reformed Confessions which relate immediately to the doctrines of grace.
Finally this book is accompanied with a short study guide ($3.95) to help promote the study of the doctrines of grace in the church.
We commend Pastors Cammenga and Hanko for writing this book. It is our hope and prayer that it may be greatly blessed of the Lord in the church as an aid for God’s people in a life-long meditation on the wonders of the amazing grace of God. Also we hope that this book will be useful for Reformed believers in fulfilling their calling to defend and to testify of the gospel of Jesus Christ to the glory of God and the salvation of His people.
Calvin’s preaching was intensely practical. From the outset of a sermon, Calvin was applying the teaching of the passage to the experience and life of the congregation.” “Practical as Calvin was in preaching the Old Testament, he did not view Old Testament history as a mere collection of illustrations for a godly life. For Calvin, Old Testament history has a covenantal centre and is, therefore, prophetic of Jesus Christ. Commenting on Rebekah’s attempt to gain the blessing for Jacob by ‘craft and lying,’ Calvin said, ‘The matter was here of the salvation of the world, the question was of having Jesus Christ whom God should send for a Redeemer’”
The sermons therefore are doctrinal. Nor is predestination the only doctrine taught. Indeed, the title of the set of sermons can be misleading. Sermons six through nine contain little or nothing that explicitly concerns predestination, treating as they do of the trial of Isaac in Gerar. Only at the end of sermon ten, where he explains Esau’s marriages to two heathens as a manifestation of his reprobation, does Calvin return to the subject of predestination.
Running through the entire exposition, as through all of Calvin’s theology, is the theme that binds all together, the sovereignty of the God and Father of Jesus Christ. This sovereignty is divine purpose and power governing all that takes place, the disobedience of the reprobate as well as the obedience of the elect, for the sake of God’s glory in the salvation of the church of Jesus Christ…. Following the apostle in Romans 9, John Calvin saw in the inspired history of Jacob and Esau the revelation of God’s eternal predestination of some particular individuals unto salvation, and of other particular individuals unto damnation.
Sermons on Election & Reprobation by John Calvin. Audubon, New Jersey: Old Paths Publications, 1996. 317 pp., plus subject and scriptural text indexes (hardcover). [Reviewed by David J. Engelsma]
These sermons by John Calvin on God’s election of Jacob and reprobation of Esau were published in English for the first time in 1579. Never again reprinted until now, they have been unavailable to, and virtually unknown by, English-speaking people for more than 400 years. They were originally part of Calvin’s series on the book of Genesis. Calvin began the series in September, 1559. The sermons represent, therefore, the reformer’s well-developed exegetical abilities and mature theological position. It should be remembered that the sermons on Genesis are different from Calvin’s earlier commentary on Genesis.
The sermons that make up the content of this book cover Genesis 25:12 – 27:38.
With this reprint, Old Paths Publications makes a very valuable work of Calvin available in English for the first time in more than 400 years. Preachers and other scholars will want to study it for its contribution to the knowledge both of Calvin’s method of preaching and of Calvin’s doctrine of predestination.
But the book will also be welcomed by the ordinary church member, especially the Reformed and Presbyterian church member. Calvin preached to the people of God. He used language that they would understand and that would bring the Word home to them. In the sermon on Genesis 27:31-38, Calvin explains that “Esau cried out, yea by yelling and roaring, and that he howled as it were a wild beast.”
The publisher has made the book reader-friendly. This reprint is not a mere photolithographed facsimile of the original 1579 edition; as is often the case, with the reprinting of Calvin’s sermons. The text has been newly typeset, so that the forms of letters and the spelling are modern. Also, archaic words are immediately explained in brackets by their contemporary equivalent. For example: “… to wit, these Dotards (foolish talkers, imbeciles)” (p. 202).
Nevertheless, the original work was left complete and unabridged. We have in this volume the sermons preached by Calvin in Geneva as the notable scribe, Denis Raguenier, took them down and as the English translator, John Field, rendered the original French into English.
The content is rich: God’s sovereignty in the predestination of men, not as an abstract treatise but in the form of faithful exposition of Old Testament Scripture. Commenting in the second sermon on God’s deliberate government of the birth of the twins so that Esau was born first and Jacob, second, Calvin explained:
And why doth God then pull him (Jacob) back, and make him inferior to his brother, as touching the law of nature, and afterwards setteth him (Jacob) above him (Esau)? In this we see that God would shut out all glory of man, that he would that all height should be thrown down, and that men should bring nothing of their own: to the end to say: I have attained such or such a good thing. I have gotten it by mine own industry. We see then that which I have already touched: that is to say, that we have here a glass, wherein we may behold, that all they that are of the church, are not advanced thereto by their own virtue, and that they have not obtained this favor by their merits: but that God hath chosen them before they were born (pp. 31, 32)
Not only do the sermons make clear what predestination is for Calvin, but also the importance of the doctrine for the Christian faith. Predestination is an eternal, sovereign decree that determines the everlasting destiny of every human. It is a decree that distinguishes between the natural children of believing parents.
The significance of election is that it is the source of every Christian virtue, the ground of the assurance of salvation, and the truth that attributes “the whole praise of our salvation to … him (God).”
Calvin was not the slick, smiling, positive preacher who is the curse of much of contemporary evangelicalism, indeed, of much of nominally Reformed Christianity. His preaching pointed out and condemned the errors opposed to predestination. The enemies could be distinguished as “dogs” and “hogs.” The dogs were the theologians who spoke and wrote against predestination. The hogs were those who professed to believe the doctrine, claiming to be elect, but whose unholy lives brought shame upon the truth that they professed.
Regarding those who opposed predestination by teaching that election depends upon foreseen faith, Calvin declared that they “have no drop of the fear of God.”
Predestination is by no means the only doctrine treated in the book. The chapters in Genesis covered by these sermons contain many doctrines, including instruction for the Christian life. Calvin found them all. The tenth sermon, on Isaac’s dealings with Abimelech, is a powerful exhortation to the Christian to purify himself “of all bitterness, hatred, and rancour, of all desire to revenge.”
Adding to the value of an already invaluable work – Calvin! Calvin’s sermons! Calvin’s sermons on predestination! – is an intriguing “appendix”: “An Answer to certain slanders and blasphemies, wherewith certain evil disposed persons have gone about to bring the doctrine of God’s everlasting Predestination into hatred.”
This is a little-known, succinct defense of predestination by Calvin himself against certain attacks on the doctrine, evidently about the time that Calvin was preaching on the doctrine out of Genesis.
From this “Answer” it is apparent that not only were the arguments against the doctrine of predestination the very same as those still raised today, but also they were the very same as the arguments being raised today in defense of the “well-meant offer.” In Calvin’s day, “Sebastian Chastalio or some such like” argued against predestination, that God “laboreth to draw unto him all that went astray”; that Ezekiel 18:32 33:11 teach that God desires to save all; that “God hath not created nor predestinated any man not to ‘believe, seeing he calleth everyone”; and that Jesus’ call to the heavy laden in Matthew 11:28 proves that “grace is given equally to all.”
In our day, the Christian .Reformed Church; John Murray and Ned Stonehouse; Iain Murray and the Banner of Truth; and others who profess Calvinism, adopt exactly the same arguments in their attack upon sovereign, particular grace in the preaching of the gospel, according to predestination.
Now the entire English-speaking world can read Calvin’s rejection and refutation of these perennial arguments against divine predestination.
The book includes a foreword of some length by the editor of the Standard Bearer.
There is also an index of texts and an index of topics.
Not to be overlooked is that the book is a handsome, gold-on-burgundy, hardcover volume. The publisher has done it right.
“I’ve begun to read Sermons on Election and Reprobation by Calvin. His sermons are very clear, and are a blessing to me as I learn more about predestination, election and reprobation. Calvin was a great Reformer, pastor, preacher, lecturer and writer.” – Lincolnshire, England
Analyses and answers to K. W. Stebbin’s “Christ Freely Offered.” It can also be read on-line.
CONTENTS
Foreword
Chapter 1: The History of Calvinism
Chapter 2: Unconditional Election
Chapter 3: Particular Redemption
Chapter 4: Total Depravity
Chapter 5: Irresistible Grace
Chapter 6: The Perseverance of Saints
About the British Reformed Fellowship
FOREWORD
“The works of the Lord are great, sought out of all them that have pleasure therein” (Ps. 111:2). This touches upon our heart: in what do we take pleasure?
Jehovah’s works centre in His salvation of His church in Jesus Christ: glorious works wrought before the foundation of the world, at the cross of Calvary and in the hearts and lives of His people.
This is the calling and delight of the saints: to seek to understand these works. In this wonderful activity, all of God’s faithful children are occupied, for Jehovah’s works are “sought out of all them that have pleasure therein.”
This book is written to help God’s people in their delightful calling to search out and study the wonderful works of the Triune God.
Its authors, Profs. David Engelsma and Herman Hanko, have between them spent almost 100 years in the Christian ministry extolling and magnifying “the God of all grace” (I Pet. 5:10) and His “so great salvation” (Heb. 2:3), in preaching and polemics, in catechising and counselling, in lecturing and writing. Between them, they have authored or edited some 20 books, including the previous publication of the British Reformed Fellowship (BRF), Keeping God’s Covenant.
The six chapters of The Five Points of Calvinism were originally the six main speeches at the ninth biennial British Reformed Fellowship Family Conference at Cloverley Hall, Shropshire, England, in 2006. This little book proclaims the doctrines of grace, both warmly and antithetically, and with deep scriptural penetration. It draws upon a wealth of historical and creedal material, especially the Canons of Dordt (1618-1619), the original Five Points of Calvinism. Here is robust, unashamed and uncompromising Calvinism which is also deeply personal and moving, calling the saints to love, confess and promote “the true grace of God” in Christ Jesus (I Pet. 5:12).
Reader, the biblical truth of God’s sovereign grace is near you, even in a book in your hand; you do not need to descend into the depths of the sea, encompassed with seaweed, and be swallowed by a great fish, like Jonah, to learn that “Salvation is of the Lord”—all of it (Jonah 2:10)!
This book is sent forth “to the praise of the glory of his grace, wherein he hath made us accepted in the beloved” (Eph. 1:6), that we might grow in gratitude and worship Him for His great work of saving us in Jesus Christ.
Rev. Angus Stewart
BRF Chairman
FREE E-BOOK: PDF
To order in N. America, please contact Trinity PRC Evangelism Committee
“I just read this publication and I deeply agree with authors: ‘The real heat of the battle is right at the point of the sovereignty of God in the work of salvation‘ (p. 4). In our church, we´re unfortunately concentrating on current, and mostly practical, issues. But do we meditate on these central doctrines and preach/teach them? The answer is: No. May God forgive us! This book led me to a confession of our sin: We´ve forgotten what is absolutely crucial in our lives. Thank you for this excellent book!” – Czechia
To read this whole book in Indonesian, click here.
This whole book is available in Polish: Foreword, Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, About the BRF.
This whole book is also available in audiobook in Polish.
This whole book is available in Spanish: Foreword, Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, About the BRF.
To buy this whole book in a Spanish hardcopy, click here.
As the subtitle indicates, The Reformed Faith of John Calvin is a summary (not an abridgment) in one volume of John Calvin’s Institutes of the Christian Religion. In a succinct and systematic way, this book sets forth the essence of the Reformer’s teachings in his Institutes on the great truths of the Christian religion.
Throughout, this summary of Calvin’s explanation and defence of the truths of the Christian faith is either expressed or supported by quotations of Calvin—in the judgment of the author, the most important and vivid statements of Calvin—so that the reader hears Calvin himself. One who reads this book will know the Institutes and its comprehensive, powerful instruction in the Reformed faith—the faith of the sixteenth-century Reformation of the church and the faith of true churches of Christ in the twenty-first century.
Highlights of Calvin’s doctrine in his Institutes (and thus this work by Prof. Engelsma) include the internal teaching of the Holy Spirit, providence, union with Christ, assurance, prayer, double predestination, church power, infant baptism and the Lord’s Supper. This book not only summarizes, explains and analyses Calvin’s teachings; it applies the Reformer’s instruction to contemporary doctrinal issues. It even, occasionally, becomes so bold as to critique Calvin, for instance, his teaching in Book 2 that there are remnants of good in fallen man (pp. 133-137) and aspects of his doctrine of the Trinity (pp. 83-86) and civil government (pp. 394-397).
At every point, the book provides exact reference to the Institutes in the accepted scholarly fashion, so that the reader can readily compare the summary of Calvin’s own presentation or, being stimulated, read further concerning a particular doctrine in Calvin’s great work. The Reformed Faith of John Calvin comes complete with a sketch of Calvin’s life and a treatment of the nature, style and structure of the Institutes, as well as analyses of the history of its publication and its prefatory address to King Francis I of France.
Many seminarians, pastors, elders and saints, perhaps even a theologian or two, although desirous of learning the content of the Institutes, are put off from reading it by the sheer size of the massive, two-volume work or are hindered by the demands of their calling. This summary will supply their want and, it is hoped, motivate them to read the Institutes itself. Significantly, The Reformed Faith of John Calvin was published in 2009 in commemoration both of the 500th anniversary of Calvin’s birth and the 450th anniversary of the final edition of his Institutes.
Two extracts from The Reformed Faith of John Calvin: The Institutes in Summary, by David J. Engelsma, pages 194-197 and 230-231, published by the RFPA.
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Faith is not only union with Christ, but faith is also an activity. As a good teacher, distinguishing well, Calvin gives a clear definition of faith: “Now we shall possess a right definition of faith if we call it a firm and certain knowledge of God’s benevolence toward us, founded upon the truth of the freely given promise in Christ, both revealed to our minds and sealed upon our hearts through the Holy Spirit.”1
There are two main elements of faith as an activity, as Calvin points out and further explains in chapters fourteen through sixteen of book three.
The first main element of faith as an activity is knowledge. This knowledge is a knowledge of the illumined mind. The illumined mind is a mind that has been given the knowledge of God in Christ by the Holy Spirit. This knowledge comprehends the love of God in Jesus Christ for the one who thus believes. For Calvin, the knowledge of faith is more of the heart than of the mind.
Faith for Calvin is not a bare, objective, intellectual assent to the doctrine of the Christian faith set forth in the Bible. It is not the case that only when Calvin comes to the second element—trust or confidence—does faith take on the character of personal assurance of one’s own salvation. That personal assurance is already an integral part of knowledge. “What is the knowledge of faith?” we ask Calvin. His answer is that, although faith certainly is a knowledge of the teachings of the word of God, it is not such a knowledge of the teachings of the word of God as leaves it an open question whether these truths apply personally to the one who believes. Rather, it is a knowledge that comprehends the love of God in Christ for him personally: “knowledge of God’s benevolence toward us.”
Away then with that pernicious notion that has infiltrated Reformed churches, that assurance is not of the essence of faith, so that one can make a certain external confession of being a believer for thirty, forty, or fifty years but never have the assurance of his own salvation. Whatever this notion may be, it is not the teaching of Calvin.
The second element of faith as an activity is “certainty,” indeed, “full and fixed certainty” that God’s love and salvation in Jesus Christ are personally for the one who believes.2 “He alone is truly a believer who, convinced by a firm conviction that God is a kindly and well-disposed Father toward him, promises himself all things on the basis of his generosity; who, relying upon the promises of divine benevolence toward him, lays hold on an undoubted expectation of salvation.”3
Since Calvin is at home in the psalms and is familiar with all of the moods of the soul found in them, he acknowledges the struggles that believers have with this certainty. There are doubts and fears; nevertheless, not unbelief, but the certainty of faith always prevails. He uses a vivid figure of a prisoner sitting in fetters in a dark jail cell. Deprived of the full view of the sun, the prisoner can see only a few rays shining into his cell through a narrow window. Calvin concludes: “However much we are shadowed on every side with great darkness, we are nevertheless illumined as much as need be for firm assurance when, to show forth his mercy, the light of God sheds even a little of its radiance.”4
Calvin rails against “the half papist” doctrine that the Christian life is a continual alternation of faith and doubt.5 Calvin does not excuse, secretly promote, glorify, or countenance doubt in the Christian experience.
The explanation of the sinner’s confidence—not doubting—is union with Christ.
We ought not to separate Christ from ourselves or ourselves from him. Rather we ought to hold fast bravely with both hands to that fellowship by which he has bound himself to us. So the apostle teaches us: “Now your body is dead because of sin; but the Spirit of Christ which dwells in you is life because of righteousness” [Rom. 8:10]. According to these men’s [the half-papists’] trifles, he ought to have said: “Christ indeed has life in himself; but you, as you are sinners, remain subject to death and condemnation.” But he speaks far otherwise, for he teaches that that condemnation which we of ourselves deserve has been swallowed up by the salvation that is in Christ. And to confirm this he uses the same reason I have brought forward: that Christ is not outside us but dwells within us. Not only does he cleave to us by an indivisible bond of fellowship, but with a wonderful communion, day by day, he grows more and more into one body with us, until he becomes completely one with us.6
For Calvin, assurance, certainty, or confidence of salvation, including perseverance unto eternal life, is not merely of the well-being of faith. It is also of the very essence of faith. A bold confidence of salvation in the face of many sins and troubles of all kinds is what true faith is. So important is this for Calvin that he says even about the element of knowledge that “the knowledge of faith consists in assurance rather than in comprehension.”7 Calvin does not deny that faith is knowledge and comprehension, to which biblical truth the Institutes itself is a testimony, but he says that even the knowledge of faith is assurance; and, if it comes down to it, faith is more assurance than comprehension. So essential is assurance to faith that “there is no right faith except when we dare with tranquil hearts to stand in God’s sight.”8
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That the legal act of justification is “by faith” does not mean that the faith of the sinner is a work that merits righteousness. Rather, faith is the “instrument”1 by which the sinner receives the righteousness of another, even Jesus Christ. The believing sinner receives Christ’s righteousness by way of “imputation.”2
Already in Calvin’s day the subtle error had to be combated that made faith—faith that is so important in justification—a work of the sinner that deserves righteousness, a work of the sinner upon which the sinner’s righteousness depends.
Fifty years after Calvin this would be the clever error by which the Arminian party in the Reformed churches in the Netherlands corrupted justification by faith alone, which error the Canons of Dordt explicitly condemn:
The Synod rejects the errors of those…who teach that the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, inasmuch as it accepts the merits of Christ, are justified before God and saved, but in the fact that God having revoked the demand of perfect obedience of the law, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.3
Calvin inveighs against the corruption of the fundamental doctrine of justification by faith that makes faith a work of the sinner that earns righteousness or makes the sinner worthy of righteousness. He denies that faith justifies by “some intrinsic power.” Rather, faith is only “a kind of vessel” to receive the righteousness of Christ: a vessel, an empty vessel that receives something from Christ. He continues, “Faith…is only the instrument for receiving righteousness.”4
Later Calvin declares, “We say that faith justifies, not because it merits righteousness for us by its own worth, but because it is an instrument whereby we obtain free the righteousness of Christ.”5 The instrumental function of faith in justification, Calvin expresses when he insists that in the matter of justification faith is “merely passive.”6
François Wendel, the astute expositor of Calvin’s thought, remarks correctly that for Calvin, “faith is nothing in itself. It acquires its value only by its content, that is, by Jesus Christ.”7 The object of faith is the word of God, and more particularly, the promise of mercy in the word of God, and more particularly still, Jesus Christ. Faith attaches to Jesus Christ. This is what gives faith its value.
The Belgic Confession confesses that faith is merely an instrument in justification: “However, to speak more clearly, we do not mean that faith itself justifies us, for it is only an instrument with which we embrace Christ our Righteousness.”8
The excerpts above are also in Spanish.
“I really love the work of David J. Engelsma, The Reformed Faith of John Calvin: The Institutes in Summary. The explanations and applications are so good and easy to understand … It saddens me when people ask for books by Myles Munroe, Joyce Meyer or Kenneth Hagin yet we have gifted and biblically faithful authors like Engelsma.” – Kenya
“Professor Engelsma combines penetrating analysis with a readable style to bring out the depth of Calvin’s theological genius. Through The Reformed Faith of John Calvin I came to a much clearer understanding of the centrality of Jesus Christ in Calvin’s thought. That in itself is worth the price of the book.” – Detroit, USA
“The most electrifying book on Calvin’s theology is The Reformed Faith of John Calvin. It is short but nothing big is left out. If you want a cover to cover job on a Calvin’s theology, this is it.” – Australia
“This book is a must-read for any lover of John Calvin, Reformed theology and God’s Word itself.” – Republic of Ireland
“The book on John Calvin by Prof. Engelsma was a great read.” – Massachusetts, USA
“… this excellent and easy to comprehend summary of the Institutes by John Calvin.” – Kenya
To read a review article of this book in the Protestant Reformed Theological Journal, click here.
To read a review of this book in the Beacon Lights, click here.
To read another review of this book, click here.
To read an excerpt of this book in Italian, click here.
To watch the video of the author interview concerning this book, click here.
The great Synod of Dordrecht (1618-1619) resolved the Arminian controversy that raged in the Dutch Reformed churches at the end of the sixteenth century. The Canons of Dordrecht are the articles drawn up by the synod setting forth and defending the doctrines of sovereign grace (also called the five points of Calvinism) over against the Arminian heresies of free will, partial depravity, conditional election, resistible grace and universal, ineffectual atonement.
The Voice of Our Fathers is the best English commentary on this historic Reformed confession. An invaluable feature of the book is its introduction, which acquaints the reader with the history and the intrigues of the Arminians surrounding the Synod of Dordt.
In a day when the heart-warming, biblical truths taught in the Canons are being challenged in Reformed circles, this book will be a great service to any who are concerned to preserve the sovereignty of God’s grace by establishing them more firmly in the faith.
A Scripture index is included.
“The reader will find here an illustration of how little the tactics of heretics have changed in the last three or four centuries … Anyone who desires a clear analysis of the deep doctrinal cleavage between pure Calvinism and the Arminianism that has perverted so much of what still calls itself Reformed theology can perhaps find no better guide than this commentary” (Wisconsin Lutheran Quarterly).
“Homer C. Hoeksema’s The Voice of Our Fathers is the only thorough commentary on the Canons in English. The work includes corrections of the English translation of the Canons used by the Protestant Reformed Churches and other Reformed churches, from the original Latin. Examples are the wording of Canons III/IV:8 and the omission of an important line at the end of Canons III/IV:2. The book is also valuable for its historical introduction. The author gives an account of the historical occasion of the synod in the Arminian controversy, a brief description of the ‘great synod’ itself, and a reminder concerning the confessional status of the Canons as one of the creeds of Reformed churches. Two important appendixes give the semi-official history of the events leading up to the synod, and the opinions of the Arminian party on the five doctrines that we know as the ‘Five Points of Calvinism,’ or the ‘doctrines of grace.’ The semi-official history was published on the authority of the States General, the Prince of Orange, and the Synod of Dordt. It demonstrates the unscrupulous, deceptive behaviour of Arminius and his party from start to finish. Reading this history, no one will have any difficulty with President Bogerman’s righteously angry dismissal finally of the Arminian party, ‘You are dismissed. You began and ended with lies. Get out!’ The only surprising thing is that he had as much patience as he did” (Prof. David J. Engelsma, writing in a special edition of the Standard Bearer on the Synod of Dordt).
“I profited a great deal from Rev. Homer Hoeksema’s The Voice of our Fathers, commentary on the Canons of Dordt. I used the book both as a study of the five points of Calvinism and as a devotional tool. First, I would read the article from the Canons of Dordt making my own notes. Then I would read the appropriate chapter in The Voice of our Fathers (about 6 to 10 pages), which would expose my own inadequate understanding. My eyes were also opened to see that much of the modern evangelical church world accepts what is, in fact, false, and has been rejected by the church of the Reformation. This book should be read by all students of Christian doctrine very prayerfully and carefully” (Stephen Rushton, England).
“The Voice of our Fathers is an extremely valuable book. I actually am presently reading a copy which I purchased from a Christian bookstore in Sydney … I am now going through it for a second time.” – Australia
“This is an absolute gem of book. 10 stars!” – S. Wales
“Voice of Our Fathers is the only complete book (sure!) I can find about the Dordrecht Canons. For me is a little difficult but I am sure that I will read all by the grace of God. Here there is the true faith.” – Rome, Italy
Click here to read this book in Russian.
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When a book stays in print for more than fifty years and is still in demand, it begins to fall into the category of a “classic.” This book can also be read on-line.
How does the Calvinist preach a particular Christ for the “whomsoever will”? In a series of messages originally broadcast on the Reformed Witness Hour, Herman Hoeksema examines that question.
Does God turn away sincere seekers after Him? Never! says Hoeksema: “Never will a man appear in the day of the revelation of the righteous judgment of God who will be able to say that he longed and desired and willed and sought earnestly to come, but was refused” (p. 6).
“Whosoever will may come”, yet only those who are hungry for the Bread of Life will eat, since man’s condition is such that “he is not merely incapable of longing for the Bread of Life; it is nauseating to him, and he turns from it in disgust” (p. 42). Only those who are burdened by sin long for the Rest that Christ gives; only those who are thirsty for the Living Waters will come to Christ to drink; only those who are raised from spiritual death will believe; only those who are enlightened by the Holy Ghost will come to the Light of the World, for “every one that doeth evil hateth the light, neither cometh to the light” (John 3:20). One sinner does not make himself to differ from another sinner. The truth of the Gospel is that God is gracious to one, while passing by another. Salvation is particular! Salvation does not depend on man!
Hoeksema is not interested in getting superficial “decisions for Christ.” Christ must be proclaimed, explained, expounded and preached. The people must know Who Christ is, what He has done, and what it means to come to Him, otherwise “instead of the new birth, the emotions are aroused; a sentimental tear of self-pity is mistaken for true repentance; and a temporary elation of the soul is erroneously called joy in Christ” (p. 74). For this reason Hoeksema writes several chapters explaining just who Christ is, why He came, what He did and what He demands of His followers. No easy-believism here!
Salvation does not depend on man. It cannot. “If it depends on the will of that man whether or not he will come to the fountains of living water and drink, he will never come. Nor will a veritable army of begging and hawking preachers persuade him to come” (p. 34), exclaims Hoeksema.
What of the man who will not come?: “If you do not thirst for the living Christ, it is only because you are blind and dead and naked and miserable; an enemy of God, hating righteousness though boasting of your goodness, loving the darkness rather than the light, and glorying in your shame” (p. 34).
But what of him who comes? “Boast not against the Christ of God as if you had the power to decide to come to Him whenever you please. Christ is the Lord. No one can come to Him unless the Father draw him!” (p. 34).
This is the antidote to the superficial and spiritually-deadly decisionism which plagues the churches in our day.
“This is an excellent book, and so much needed in this day of dishwater doctrine. It displays God on the throne, not man” (Christian Literature World).
“Whosoever Will is unbelievably brilliant! Wish I had read it much much earlier.” – London
“Thank you for sending Herman Hoeksema’s book Whosoever Will. Any writing that supports the glorious, priceless doctrine of election is always a delight to me!” – England
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Click here to read this book in Spanish.
Click here to read chapter 8 of this book in Portuguese.
Click here to read chapter 8 of this book in German.
Click here to read chapter 10 of this book in German.