Posts Tagged ‘Unconditional Election’

The Reformed Doctrine of Predestination Chapter X-Total Inability-3- The Defects in Man’s Common Virtues

The Reformed Doctrine Of Predestination

Chapter X

Total Inability


The unregenerate man can, through common grace, love his family and he may be a good citizen. He may give a million dollars to build a hospital, but he cannot give even a cup of cold water to a disciple in the name of Jesus. If a drunkard, he may abstain from drink for utilitarian purposes, but he cannot do it out of love for God. All of his common virtues or good works have a fatal defect in that his motives which prompt them are not to glorify God, — a defect so vital that it throws any element of goodness as to man wholly into the shade. It matters not how good the works may be in themselves, for so long as the doer of them in out of harmony with God, none of his works are spiritually acceptable. Furthermore, the good works of the unregenerate have no stable foundation, for his nature is still unchanged: and as naturally and as certainly as the washed sow returns to her wallowing in the mire, so he sooner or later returns to his evil ways.

In the realm of morals it is a rule that the morality of the man must precede the morality of the action. One may speak with the tongues of men and of angels; yet if he Is lacking that inward principle of love toward God, he is become as sounding brass, or a clanging cymbal. He may give all his goods to feed the poor, and may give his body to be burned; yet if he lacks that inward principle. it profits him nothing. As human beings we know that an act of service rendered to us (by whatever utilitarian motives prompted) by someone who is at heart our enemy, does not merit our love and approbation. The Scripture statement that “Without faith it is impossible to be well-pleasing unto God,” finds Its explanation in this, that faith is the foundation of all the other virtues, and nothing is acceptable to God which does not flow from right feelings.

A moral act is to be judged by the standard of love to God, which love is, as it were, the soul of all other virtue, and which is bestowed upon us only through grace. Augustine did not deny the existence of natural virtues, such as moderation, honesty, generosity, which constitute a certain merit among men; but be drew a broad line of distinction between these and the specific Christian graces (faith, love and gratitude to God, etc.), which alone are good in the strict sense of the word, and which alone have value before God. This distinction is very plainly illustrated in an example given by W. D. Smith. Says he: “In a gang of pirates we may find many things that are good in themselves. Though they are in wicked rebellion against the laws of the government, they have their own laws and regulations, which they obey strictly. We find among them courage and fidelity, with many other things that will recommend them as pirates. They may do many things, too, which the laws of the government require, but they are not done because the government has so required, but in obedience to their own regulations. For instance the government requires honesty and they may be strictly honest, one with another, In their transactions, and the division of all their spoil. Yet, as respects the government, and the general principle, their whole life is one of the most wicked dishonesty. Now, it is plain, that while they continue in their rebellion they can do nothing to recommend them to the government as citizens. Their first step must be to give up their rebellion, acknowledge their allegiance to the government, and sue for mercy. So all men, in their natural state, are rebels against God, and though they may do many things which the law of God requires, and which will recommend them as men, yet nothing is done with reference to God and His law. Instead, the regulations of society, respect for public opinion, self-interest, their own character in the sight of the world, or some other worldly or wicked motive, reigns supremely; and God, to whom they owe their heart and lives, is forgotten; or, if thought of at all, His claims are wickedly rejected, His counsels spurned, and the heart, in obstinate rebellion, refuses obedience. Now it is plain that while the heart continues in this state the man is a rebel against God, and can do nothing to recommend him to His favor. The first step is to give up his rebellion, repent of his sins, turn to God, and sue for pardon and reconciliation through the Savior. This he is unwilling to do, until he is made willing. He loves his sins, and will continue to love them, until his heart is changed.”

The good actions of unregenerate men, Smith continues, “are not positively sinful in themselves, but sinful from defect. They lack the principle which alone can make them righteous in the sight of God. In the case of the pirates it is easy to see that all their actions are sin against the government. While they continue pirates, their sailing, mending, or rigging the vessel and even their eating and drinking, are all sins in the eyes of the government, as they are only so many expedients to enable them to continue their piratical career, and are parts of their life of rebellion. So with sinners. While the heart is wrong, it vitiates everything in the sight of God, even their most ordinary occupations; for the plain, unequivocal language of God is, ‘Even the lamp of the wicked, is sin,’ Pro_21:4.” 5

It is this inability which the Scriptures teach when they declare that “They that are in the flesh cannot please God,” Rom_8:8; “Whatsoever Is not of faith in sin,” Rom_14:23; and “Without faith it is impossible to be well-pleasing to Him,” Heb_11:6. Hence even the virtues of the unregenerate man are but as plucked and fading flowers. It was because of this that Jesus said to His disciples, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.” And because those virtues are of this nature, they are only temporary. The one who possesses them is like the seed which falls on the stony soil, which perhaps springs up with promise of fruitage, but soon withers in the sun because it has no root in itself.

It follows also from what has been said that salvation to ABSOLUTELY AND SOLELY OF GRACE, — that God Is free, in consistency with the infinite perfections of His nature, to save none, few, many, or all, according to the sovereign good pleasure of His will. It also follows that salvation is not based on any merits in the creature, and that it depends on God, and not on men, who are, and who are not, to be made partakers of eternal life. God acts as a sovereign in saving some and passing by others who are left to the just recompense of their sins. Sinners are compared to dead men, or even to dry bones in their entire helplessness. In this they are all alike. The choice of some to eternal life is as sovereign as if Christ were to pass through a graveyard and bid one here and another there to come forth, the reason for restoring one to life and leaving another in his grave could be found only in His good pleasure, and not in the dead themselves. Hence the statement that we are foreordained according to the good pleasure of His will, and not after the good inclinations of our own; and in order that we might be holy, not because we were holy (Eph_1:415). “Since all men alike deserved only God’s wrath and curse the gift of His only begotten Son to die in the stead of malefactors, as the only possible method of expiating their guilt, is the most stupendous exhibition of undeserved favor and personal love that the universe has ever witnessed.” 6

Loraine Boettner- The Reformed Doctrine of Predestination


The Reformed Doctrine of Predestination Chapter X-Total Inability-2-The Extent and Effects of Original Sin

The Reformed Doctrine Of Predestination

Chapter X

Total Inability


This doctrine of Total Inability, which declares that men are dead in sin, does not mean that all men are equally bad, nor that any man is as bad as he could be, nor that any one in entirely destitute of virtue, nor that human nature is evil In Itself, nor that man’s spirit is inactive, and much less does it mean that the body is dead. What it does mean is that since the fall man rests under the curse of sin, that he is actuated by wrong principles, and that he is wholly unable to love God or to do anything meriting salvation. His corruption is extensive but not necessarily intensive.

It is in this sense that man since the fail “is utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil.” He possesses a fixed bias of the will against God, and instinctively and willingly turns to evil. He is an alien by birth, and a sinner by choice. The inability under which he labors is not an inability to exercise volitions, but an inability to be willing to exercise holy volitions. And it is this phase of it which led Luther to declare that “Free-will is an empty term, whose reality is lost. And a lost liberty, according to my grammar, is no liberty at all.” 2 In matters pertaining to his salvation, the unregenerate man is not at liberty to choose between good and evil, but only to choose between greater and lesser evil, which is not properly free will. The fact that fallen man still has ability to do certain acts morally good in themselves does not prove that he can do acts meriting salvation, for his motives may be wholly wrong.

Man is a free agent but be cannot originate the love of God in his heart. His will is free in the sense that it is not controlled by any force outside of himself. As the bird with a broken wing is “free” to fly but not able, so the natural man is free to come to God but not able. How can he repent of his sin when he loves it? How can he come to God when he hates Him? This is the inability of the will under which man labors. Jesus said, “And this is the judgment, that light is come into the world, and men loved the darkness rather than the light; for their works were evil,” Joh_3:19; and again, “Ye will not come to me, that ye may have life,” Joh_5:40. Man’s ruin lies mainly in his own perverse will. He cannot come because he will not. Help enough is provided if he were only willing to accept it. Paul tells us, “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can it be. So they that are in the flesh cannot please God:” Rom_8:7.

To assume that because man has ability to love he therefore has ability to love God, is about as wise as to assume that since water has the ability to flow, it therefore has the ability to flow up hill; or to reason that because a man has power to cast himself from the top of a precipice to the bottom, he therefore has equal power to transport himself from the bottom to the top.

Fallen man sees nothing desirable in “the One who is altogether lovely, the fairest among ten thousand.” He may admire Jesus as a man, but he wants nothing to do with Him as God, and he resists the outward holy influences of the Spirit with all his power. Sin, and not righteousness, has become his natural element so that he has no desire for salvation.

Man’s fallen nature gives rise to a most obdurate blindness, stupidity, and opposition concerning the things of God. His will is under the control of a darkened understanding, which puts sweet for bitter, and bitter for sweet, good for evil, and evil for good. So far as his relations with God are concerned, he wills only that which is evil, although he wills it freely. Spontaneity and enslavement actually exist together.

In other words, fallen man is so morally blind that he uniformly prefers and chooses evil instead of good, as do the fallen angels or demons. When the Christian is completely sanctified he reaches a state in which he uniformly prefers and chooses good, as do the holy angels. Both of these states are consistent with freedom and responsibility of moral agents. Yet while fallen man acts thus uniformly he is never compelled to sin, but does it freely and delights in It. His dispositions and desires are so inclined, and he acts knowingly and willingly from the spontaneous motion of the heart. This natural bias or appetite for that which is evil is characteristic of man’s fallen and corrupt nature, so that, as Job says, he “drinketh iniquity like water,” 15:16.

We read that “The natural man receiveth not the things of the Spirit, for they are foolishness to him; neither can he know them, for they are spiritually discerned,” 1Co_2:14. We are at a loss to understand how any one can take a plain common sense view of this passage of Scripture and yet contend for the doctrine of human ability. Man in his natural state cannot even see the kingdom of God, much less can he get into it. An uncultured person may see a beautiful work of art as an object of vision, but he has no appreciation of its excellence. He may see the figures of a complex mathematical equation, but they have no meaning for him. Horses and cattle may see the same beautiful sunset or other phenomenon in nature that men see, but they are blind to all of the artistic beauty. So it is when the Gospel of the cross is presented to the unregenerate man. He may have an intellectual knowledge of the facts and doctrines of the Bible, but he lacks all spiritual discernment of their excellence, and finds no delight in them. The same Christ is to one man without form or comeliness that he should desire Him; to another He is the Prince of life and the Savior of the world, God manifest in the flesh, whom it is impossible not to adore, love and obey.

This total inability, however, arises not merely from a perverted moral nature, but also from ignorance. Paul wrote that the Gentiles “walk in the vanity of their mind, being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart,” Eph_4:17, Eph_4:18. And again, “The word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God,” 1Co_1:18. When he wrote of “Things which eye saw not, and ear heard not, And which entered not into the heart of man, Whatsoever things God hath prepared for them that love Him,” he had reference, not to the glories of the heavenly state as is commonly supposed, but to the spiritual realities in this life which cannot be seen by the unregenerate mind, as is made plain by the words of the following verse: “But unto us God revealed them through the Spirit,” 1Co_2:9, 1Co_2:10. On one occasion Jesus said, “No one knoweth the Son, save the Father; neither doth any know the Father save the Son, and he to whomsoever the Son willeth to reveal Him,” Mat_11:27. Here we are plainly told that man in his unregenerate, unenlightened nature does not know God in any sense worthy the name, and that the Son is sovereign in choosing who shall come into this saving knowledge of God.

Fallen man then lacks the power of spiritual discernment. His reason or understanding is blinded, and the taste and feelings are perverted. And since this state of mind is innate, as a condition of man’s nature, it is beyond the power of the will to change it. Rather it controls both the affections and volitions. The effect of regeneration is clearly taught in the divine commission which Paul received at his conversion when he was told that he was to be sent to the Gentiles “to open their eyes, that they might turn from darkness to light and from the power of Satan unto God,” Act_26:18.

Jesus taught the same truth under a different figure when He said to the Pharisees, “Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the Devil, and the lusts of your father it is your will to do,” Joh_8:43, Joh_8:44. They could not understand, nor even hear His words in any intelligible way. To them His words were only foolishness, madness; and they accused Him of being demon possessed (vss. 48, 52). Only His disciples could know the truth (vss. 31, 32); the Pharisees were children of the Devil (vss. 42, 44), and bondservants of sin (vs. 34). although they thought themselves free (vs. 33).

At another time Jesus taught that a good tree could not bring forth evil fruit, nor an evil tree good fruit. And since in this similitude the good and evil trees represent good and evil men, what does It mean but that one class of men is governed by one set of basic principles, while the other class is governed by another set of basic principles? The fruits of these two trees are acts, words, thoughts, which if good proceed from a good nature, and if evil proceed from and evil nature. It is impossible, then, for one and the same root to bring forth fruit of different kinds. Hence we deny the existence in man of a power which may act either way, on the logical ground that both virtue and vice cannot come out of the same moral condition of the agent. And we affirm that human actions which relate to God proceed either out of a moral condition which necessarily produces good actions or out of a moral condition which necessarily produces evil actions.

“In the Epistle to the Ephesians Paul declares that Prior to the quickening of the Spirit of God each individual soul lies dead in trespasses and sins. Now it will surely be admitted that to be dead, and to be dead in sin, is clear and positive evidence that there is neither aptitude nor Power remaining for the performance of any spiritual action. If a man were dead, in a natural and physical sense, it would at once be readily granted that there is no further Possibility of that man being able to perform any physical actions. A corpse cannot act in any way whatever, and that man would be reckoned to have taken leave of his senses who asserted that it could. If a man is dead spiritually, therefore, it is surely equally as evident that he is unable to perform any spiritual actions, and thus the doctrine of man’s moral inability rests upon strong Scriptural evidence.” 3

“On the principle that no clean thing can come out of what is unclean (Job_14:4), all that are born of woman are declared ‘abominable and corrupt,’ to whose nature iniquity alone is attractive (Job_15:14-16). Accordingly, to become sinful, men do not wait until the age of accountable action arrives. Rather, they are apostates from the womb, and as soon as they are born go astray, speaking lies (Psa_58:3); they are even shapen in iniquity, and conceived in sin (Psa_51:5). The propensity of their heart is evil from their youth (Gen_8:21), and it is out of the heart that all the issues of life proceed (Pro_4:23; Pro_20:11). Acts of sin are therefore but the expression of the natural heart, which is deceitful above all things and exceedingly corrupt (Jer_17:9).” 4

Ezekiel presents this same truth in graphic language and gives us the picture of the helpless infant which was cast out in its blood and left to die, but which the Lord graciously found and cared for (Chapter 16).

This doctrine of original sin supposes that fallen men have the same kind and degree of liberty in sinning under the influence of a corrupt nature as have the Devil and the demons, or that the saints in glory and the holy angels have in acting rightly under the influence of a holy nature. That is, men and angels act according to their natures. As the saints and angels are confirmed in holiness, — that is, possessed of a nature which is wholly inclined to righteousness and adverse to sin, -so the nature of fallen men and of demons is such that they cannot perform a single act with right motives toward God. Hence the necessity that God shall sovereignly change the person’s character in regeneration.

The Old Testament ceremonies of circumcision of the new-born child, and of purification of the mother, were designed to teach that man comes into the world sinful that since the fall human nature is corrupt in its very origin. Paul stated this truth in another and, if possible, even stronger way in 2Co_4:3, 2Co_4:4: “And if our Gospel is veiled it is veiled to them that perish; in whom the god of this world (by which he means the Devil) hath blinded the minds of the unbelieving, that the light of the Gospel of the glory of Christ who is the image of God, should not dawn upon them.” In a word, then, fallen men without the operations of The Spirit of God, are under the rule of Satan. They are led captive by him at his will, 2Ti_2:26. So long as this “strong man fully armed” is not molested by the “stronger than he.” he keeps his kingdom in peace and his captives willingly do his bidding. But the “stronger than he” has overcome him, has taken his armor from him, and has liberated a part of his captives (Luk_11:21, Luk_11:22). God now exercises the right of releasing whom He will; and all born again Christians are ransomed sinners from that kingdom.

The Scriptures declare that fallen man is a captive, a willing slave to sin, and entirely unable to deliver himself from its bondage and corruption. He is incapable of understanding, and much less of doing, the things of God. There is what we might term “the freedom of slavery,”–a state in which the subject is free only to do the will of his master, which in this case is sin. It was this to which Jesus referred when He said, “Every one that committeth sin is the bondservant of sin,” Joh_8:34.

And such being the depth of man’s corruption it is wholly beyond his own power to cleanse himself. His only hope of an amendment of life lies accordingly in a change of heart, which change is brought about by the sovereign re-creative power of the Holy Spirit who works when and where and how He pleases. As well might one attempt to pump a leaking ship while the leak is still unmended, as to reform the unregenerate without this inward change. Or as well might the Ethiopian change his skin, or the leopard his spots, as he who is accustomed to do evil correct his ways. This transfer from spiritual death to spiritual life we call “regeneration.” It is referred to in Scripture by various terms: “regeneration,” a “making alive,” a “calling out of darkness into light,” a “quickening,” a “renewing,” a taking away of the heart of stone and giving the heart of flesh, etc., which work is exclusively that of the Holy Spirit. As a result of this change a man comes to see the truth and gladly accepts it. His very instincts and intimate impulses are transferred to the side of law, obedience to which becomes but the spontaneous expression of his nature. Regeneration is said to be wrought by that same supernatural power which God wrought in Christ when He raised Him from the dead (Eph_1:18-20). Man does not possess the power of self-regeneration, and until this inward change takes place, he cannot be convinced of the truth of the Gospel by any amount of external testimony. “If they hear not Moses and the prophets, neither will they be persuaded if one rise from the dead.”

Loraine Boettner- The Reformed Doctrine of Predestination

The Reformed Doctrine of Predestination Chapter X-Total Inability-1-Statement of the Doctrine

August 1, 2018 2 comments

The Reformed Doctrine Of Predestination

Chapter X

Total Inability

1. Statement of the Doctrine. 2. The Extent and Effects of Original Sin. 3. The Defects in Man’s Common Virtues 4. The Fall of Man 5. The Representative Principle 6. The Goodness and Severity of God. 7. Scripture Proof.


In the Westminster Confession the doctrine of Total Inability Is stated as follows: — “Man, by his fall Into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.” 1

Paul, Augustine, and Calvin have as their starting point the fact that all mankind sinned in Adam and that all men are “without excuse,” Rom_2:1. Time and again Paul tells us that we are dead in trespasses and sins, estranged from God, and helpless. In writing to the Ephesian Christians he reminded them that before they received the Gospel they were “separate from Christ, alienated from the common. wealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world,” 2:12. There we notice the five-fold emphasis as he piles phrase on top of phrase to stress this truth.

Loraine Boettner- The Reformed Doctrine of Predestination

The Reformed Doctrine of Predestination-The Five Points of Calvinism

The Reformed Doctrine Of Predestination

The Five Points of Calvinism

The Calvinistic system especially emphasizes five distinct doctrines. These are technically known as “The Five Points of Calvinism,” and they are the main pillars upon which the superstructure rests. In this section we shall examine each of these, giving the Scripture basis and the arguments from reason which support them. We shall then consider the objections which are commonly brought against them.

As will be shown, the Bible contains an abundance of material for the development of each of these doctrines. Furthermore, these are not isolated and independent doctrines but are so inter-related that they form a simple, harmonious, self-consistent system; and the way in which they fit together as component parts of a well-ordered whole has won the admiration of thinking men of all creeds. Prove any one of them true and all the others will follow as logical and necessary parts of the system. Prove any one of them false and the whole system must be abandoned. They are found to dovetail perfectly one into the other. They are so many links in the great chain of causes, and not one of them can be taken away without marring and subverting the whole Gospel plan of salvation through Christ. We cannot conceive of this agreement arising merely by accident, nor even being possible, unless these doctrines are true.

Let it be borne in mind that in this book we do not propose to discuss in detail those other doctrines of the Scriptures which are accepted by evangelical Christendom, but to set forth and defend those which are peculiar to the Calvinistic system. Unless this be kept in mind much of the real strength and beauty of generic Calvinism will be lost and the so-called “Five Points of Calvinism,” – which historically and in reality are the obverse of what might be called the “Five Points of Arminianism,” – will assume undue prominence in the system. Let the reader, then, guard against a too close identification of the Five Points and the Calvinistic system. While these are essential elements, the system really includes much more. As stated in the Introduction, the Westminster Confession is a balanced statement of the Reformed Faith or Calvinism, and it gives due prominence to the other Christian doctrines.

The Five Points may be more easily remembered if they are associated with the word T-U-L-I-P; T, Total Inability ; U, Unconditional Election; L, Limited Atonement; I, Irresistible (Efficacious) Grace; and P, Perseverance of the Saints.

Loraine Boettner- The Reformed Doctrine of Predestination

The Reformed Doctrine of Predestination Chapter IX-A Warning Against Undue Speculation

The Reformed Doctrine Of Predestination

Chapter IX

A Warning Against Undue Speculation

Just at this point we shall give a few words of warning against undue speculation and curiosity in dealing with this lofty doctrine of Predestination. Perhaps we can do no better than to quote the words of Calvin himself which are found in the first section of his treatment of this subject: ‘The discussion of Predestination — a subject of itself rather intricate — is made very perplexed, and therefore dangerous, by human curiosity, which no barriers can restrain from wandering into forbidden labyrinths, and from soaring beyond its sphere, as if determined to leave none of the Divine secrets unscrutinized or unexplored . . First, then, let them remember that when they inquire into Predestination, they penetrate into the inmost recesses of divine wisdom, where the careless and confident intruder will obtain no satisfaction to his curiosity . . For we know that when we have exceeded the limits of the word, we shall get into a devious and irksome course, in which errors, slips, and falls will be inevitable. Let us then, in the first place bear in mind, that to desire any more knowledge of Predestination than that which is unfolded in the Word of God, indicates as great folly as to wish to walk through impassible roads, or to see in the dark. Nor let us be ashamed to be ignorant of some things relative to a subject in which there is a kind of learned ignorance.” 1

We are not under obligation to “explain” these truths; we are only under obligation to state what God has revealed in His word, and to vindicate these statements as far as possible from misconception and objections. In the nature of the case all that we can know concerning such profound truths is what the Spirit has seen fit to reveal concerning them, being confident that whatever God has revealed is undoubtedly true and is to be believed although we may not be able to sound its depths with the line of our reason. In our ignorance of His inter-related purposes, we are not fitted to be His counselors. “Thy judgments are a great deep,” said the psalmist. As well might man attempt to swim the ocean as to fathom the judgments of God. Man knows far too little to justify him in attempting to explain the mysteries of God’s rule.

The importance of the subject discussed should lead us to proceed only with profoundest reverence and caution. While it is true that mysteries are to be handled with care, and while unwarranted and presumptuous speculations concerning divine things are to be avoided, yet if we would declare the Gospel in its purity and fullness we must be careful not to withhold from believers what is declared in the Scriptures concerning Predestination. That some of these truths will be perverted and abused by the ungodly is to be expected. No matter how plainly it is taught in Scripture, the unenlightened mind considers it as absurd, for instance, that one God should exist in three persons, or that God should foreknow the entire course of world events, as that His plan should include the destiny of every person. And while we can know only as much about Predestination as God has seen fit to reveal, it is important that we shall know that much; otherwise it would not have been revealed. Where Scripture leads we may safely follow.

1 Institutes, Ch. XXI, sec. I, II.

Loraine Boettner- The Reformed Doctrine of Predestination

The Reformed Doctrine of Predestination Chapter VIII-The Scriptures are the Final Authority By Which Systems are to be Judged

The Reformed Doctrine Of Predestination

Chapter VIII

The Scriptures are the Final Authority
By Which Systems are to be Judged

In all matters of controversy between Christians the Scriptures are accepted as the highest court of appeal. Historically they have been the common authority of Christendom. We believe that they contain one harmonious and sufficiently complete system of doctrine; that all of their parts are consistent with each other; and that it is our duty to trace out this consistency by a careful investigation of the meaning of particular passages. 1

“The Word of God,” says Warburton, concerning these doctrines, “is the great and final tribunal before which they must be brought, and by which they must be tried. And the truth or falsity of our belief is measured by the corresponding agreement with, or diversity from, that form of doctrine which is set forth in the unerring revelation that God has given to us in His inspired Word. It is by this criterion that Calvinism must be tried. It is by this criterion that Arminianism or Pelagianism must be tried. It is by this criterion, and by this criterion alone, that every form of belief, be it religious, or be it scientific, must be tried; and if they speak not according to this Word, it is because there is no light in them . . . We believe in the full, verbal inspiration of the Word of God. We hold it to be the only authority in all matters and assert that no doctrine can be true, or essential, if it does not find a place in this Word.” 2

It is obvious that the truth or falsity of this profound doctrine of Predestination can be decided only by divine revelation. No person, acting merely on his own observations and judgments, can know what are the basic principles of the plan which God is following. Philosophical speculation and all abstract reasoning should be held in abeyance until we have first heard the testimony of Scripture, — and when we have heard that testimony, we should humbly submit. Would that we had more people with that noble character of the Bereans who searched the Scriptures daily to see whether or not these things were so.

In connection with each of the doctrines discussed in this book we have presented a large mass of Scripture evidence — evidence both direct and inferential — evidence which cannot be answered or explained away — evidence greatly superior in strength, extent and explicitness, to any that can be adduced on the other side. The Bible unfolds a scheme of redemption which is Calvinistic from beginning to end. and these doctrines are taught with such inescapable clearness that the question is settled for all those who accept the Bible as the Word of God. These doctrines are set forth in the most impressive way; and the unstudied naturalness and simplicity with which they are given makes them all the more impressive. Should any one ask us the question, Are there any stars in the heavens? Our answer would be, The heavens are full of stars, Psa_8:3, Psa_8:4. Or again, Are there any fishes in the sea? Our answer would be, The sea is full of fishes, Psa_104:25, Psa_104:27. Or again, Are there any trees in the forest? We would again reply, The forest is full of trees. And in like manner should we be asked the question, Is the doctrine of Predestination in the Bible? Our answer should be, The Bible is full of it from Genesis to Revelation.

That such doctrines as the Trinity, the Deity of Christ, the personality of the Holy Spirit, the sinfulness of man, and the reality of future punishments, are Scriptural is not denied even by those who refuse to accept them as true. It is a common thing for rationalists and so-called higher critics to admit that the apostles believed and taught the evangelical and Calvinistic doctrines, and that with a strict application of the rules of exegesis their statements cannot admit of any other interpretation; but of course they do not consider themselves bound to accept the authority of any apostle. They ascribe the apostles’ belief in these doctrines, for instance, to “the erroneous notions of a crude and uncivilized age.” This, however, does not detract from the value of their testimony that these passages, critically interpreted, can have no other meaning. Furthermore, we would prefer to say with the rationalists that the Scriptures teach these doctrines but that the Scriptures are no authority for us, rather than to profess acceptance of their teaching while ingeniously evading the force of their argument.

We shall show that there is no great difficulty — no undue violence or straining required — to interpret consistently with our doctrine the passages which are brought forth by Arminians, while it is impossible, without the most unwarrantable and unnatural forcing and straining, to reconcile their doctrine with our passages. Furthermore, our doctrine could not be overthrown merely by bringing forth other passages which would contradict it, for that at most would only give us a self-contradictory Bible.

In the light of modern scientific exegesis, it is quite evident that the objections which are raised against the Reformed Theology are emotional or philosophical rather than exegetical. And had men been content to interpret the language of Scripture according to the acknowledged principles of interpretation, the faith of Christians might have been far more harmonious. Our opponents, says Cunningham, are able to “argue with some plausibility only when they are dealing with single passages, or particular classes of passages, but keeping out of view, or throwing into the background, the general mass of Scripture evidence bearing upon the whole subject. When we take a conjunct view of the whole body of Scripture statements, manifestly intended to make known to us the nature, causes, and consequences of Christ’s death, literal and figurative – view them in combination with each other – and fairly estimate what they are fitted to teach, there is no good ground for doubt as to the general conclusions which we should feel ourselves constrained to adopt.” 3

So long as we hold to the Reformed principle that the Scriptures are to be accepted as the sole authority in matters of doctrine the Calvinistic system will stand as the only one which adequately treats of God, man, and redemption.

1 For the most exhaustive and scholarly treatment of the doctrines of Inspiration and Revelation, see Warfield, “The Inspiration and Authority of the Bible,” 1948, edited by Dr. Samuel G. Craig.

2 Calvinism, p. 21.

3 Historical Theology, II, p. 298.

Loraine Boettner- The Reformed Doctrine of Predestination

The Reformed Doctrine of Predestination Chapter VII-Outline of Systems

The Reformed Doctrine Of Predestination

Chapter VII

Outline of Systems

There are really only three systems which claim to set forth a way of salvation through Christ. They are:

(1) Universalism, — which holds that Christ died for all men and that eventually all shall be saved, either in this life or through a future probation. This view perhaps makes the strongest appeal to our feelings, but is un-Scriptural, and has never been held by an organized Christian church.

(2) Arminianism, — which holds that Christ died equally and indiscriminately for every individual of mankind, for those who perish no less than for those who are saved: that election is not an eternal and unconditional act of God; that saving grace is offered to every man, which grace he may receive or reject just as he pleases; that man may successfully resist the regenerating power of the Holy Spirit if he chooses to do so; that saving grace is not necessarily permanent, but that those who are loved of God, ransomed by Christ, and born again of the Holy Spirit, may (let God wish and strive ever so much to the contrary) throw away all and perish eternally.

Arminianism in its radical and more fully developed forms is essentially a recrudescence of Pelagianism, a type of self – salvation. In fact, the ancestry of Arminianism can be traced back to Pelagianism as definitely as can that of Calvinism be traced back to Augustinianism. It might, perhaps, be more property called “Pelagianism,” seeing that its principles were brought into existence nearly twelve hundred years before Arminius was born. Pelagianism denied human depravity, and the necessity of efficacious grace, and exalted the human will above the divine. “Its doctrines pleased the natural palate of man, hating, as all men do hate, the doctrine of universal depravity. To say that man could grow holy and spotless, that he could secure God’s grace, and attain to salvation by an act of his own free will, was teaching that attracted, as it still does attract, thousands.” 1

Arminianism at its best is a somewhat vague and indefinite attempt at reconciliation, hovering midway between the sharply marked systems of Pelagius and Augustine, taking off the edges of each, and inclining now to the one, now to the other. Dr. A. A. Hodge refers to it as a “manifold and elastic system of compromise.” Its leading idea is that divine grace and human will jointly accomplish the work of conversion and sanctification, and that man has the sovereign right of accepting or rejecting. It affirms that man is weak as a result of the fall, but denies that all ability has been lost. Man therefore merely needs divine grace to assist his personal efforts. Or, to put it another way, he is sick, but not dead; he indeed cannot help himself, but he can engage the help of a physician, and can either accept or reject the help when it is offered. He thus has power to co-operate with the grace of God in the matter of salvation. This view exalts man’s freedom at the expense of God’s sovereignty. It has some apparent, but no real, Scripture authority, and is plainly contradicted by other parts of Scripture.

History shows plainly that the tendency of Arminianism is to compromise and to drift gradually from an evangelical basis. Hence it is that to this day there has never been developed a logical and systematic body of Arminian theology. It has, in the Methodist Church for instance, a brief and informal creed in some twenty-five articles; but the contrast between that statement and the carefully wrought-out Westminster Confession is seen at a glance.

(3) The third system setting forth a way of salvation through Christ is Calvinism. Calvinism holds that as a result of the fall into sin all men in themselves are guilty, corrupted, hopelessly lost; that from this fallen mass God sovereignly elects some to salvation through Christ, while passing by others; that Christ is sent to redeem His people by a purely substitutionary atonement; that the Holy Spirit efficaciously applies this redemption to the elect; and that all of the elect are infallibly brought to salvation. This view alone is consistent with Scripture and with what we see in the world about us.

Calvinism holds that the fall left man totally unable to do anything meriting salvation, that he is wholly dependent on divine grace for the inception and development of spiritual life. The chief fault of Arminianism is its insufficient recognition of the part that God takes in redemption. It loves to admire the dignity and strength of man; Calvinism loses itself in adoration of the grace and omnipotence of God. Calvinism casts man first into the depths of humiliation and despair in order to lift him on the wings of grace to supernatural strength. The one flatters natural pride; the other is a gospel for penitent sinners. As that which exalts man in his own sight and tickles his fancies is more welcome to the natural heart than that which abases him, Arminianism Is likely to prove itself more popular. Yet Calvinism is nearer to the facts, however harsh and forbidding those facts may seem. “It is not always the most agreeable medicine which is the most healing. The experience of the apostle John Is one of frequent occurrence, that the little book which is sweet as honey in the mouth is bitter in the belly. Christ crucified was a stumbling-block to one class of people and foolishness to another, and yet He was, and is, the power of God and the wisdom of God unto salvation to all who believe.” 2

Men constantly deceive themselves by postulating their own peculiar feelings and opinions as moral axioms. To some it is self-evidently true that a holy God cannot permit sin; hence they infer that there is no God. To others it is self-evident that a merciful God cannot permit a portion of His rational creatures to be forever the victims of sin and misery, and consequently they deny the doctrine of eternal punishment. Some assume that the innocent cannot justly be punished for the guilty, and are led to deny the vicarious and substitutionary suffering and death of Christ. And to others it is an axiom that the free acts of a free agent cannot be certain and under the control of God, so they deny the foreordination, or even the foreknowledge, of such acts.

We are not at liberty, however, to develop a system of our own liking. “The question which of these systems is true,” says Dr. Charles Hodge, a zealous and uncompromising advocate of Calvinism, “is not to be decided by ascertaining which is the more agreeable to our feelings or the more plausible to our understanding, but which is consistent with the doctrines of the Bible and the facts of experience.” “It is the duty of every theologian to subordinate his theories to the Bible, and teach not what seems to him to be true or reasonable, but simply what the Bible teaches,” And again, “There would be no end of controversy, and no security for any truth whatever, if the strong personal convictions of individual minds be allowed to determine what is, or what is not true, what the Bible may, and what it may not be allowed to teach.” 3

As in the case of the other doctrines which are common to the Christian system, there is no place in the Bible where these distinctive Calvinistic doctrines are set forth in a systematic and complete form. The Bible is not a work on Systematic Theology, but only the quarry out of which the stone for such a temple can be obtained. Instead of giving us a formal statement of a theological system it gives us a mass of raw materials which must be organized and systematized and worked up into their organic relations. Nowhere, for instance, do we find a formal statement of the doctrine of the Trinity, or of the person of Christ, or of the inspiration of the Scriptures. It gives us an account of the origin and development of the Hebrew people and of the founding of Christianity, and the doctrinal facts are given with little regard to their logical relations. These facts need to be classified and arranged in a logical system and thus transformed into theology. This fact, that the material in the Bible is not arranged in a theological system, is in accordance with God’s procedure in other realms. He has not given us a fully developed system of biology, or astronomy, or politics. We simply find the unorganized facts in nature and in experience and are left to develop them into a system as best we may. And since the doctrines are not thus presented in a systematic and formal way it is much easier for false interpretations to arise.

1 Warburton, Calvinism, p. 11.

2 Mcfetridge, Calvinism in History, p. 136.

3 Systematic Theology, II, pp. 356, 559, 581.

Loraine Boettner- The Reformed Doctrine of Predestination