The Doctrines of Grace

Because of the fall, man in his natural condition (apart from any work of grace) is guilty before God, hostile to God, and opposed to doing any good. He is inclined only toward evil continually, spiritually dead, and unable to save himself. Sin has so affected every part of man (mind, will, emotions) that he cannot and will not, by nature, turn from sin and believe in Christ to be saved. Rather, he will exercise his will in rebellion against God in the pursuit of sin. Genesis 2:15-17; 6:5; Psalm 51:5; Jeremiah 17:9; John 6:44; Romans 3:10-18; 5:12; 7:18; 8:7-8; 1 Corinthians 2:14; Ephesians 2:1-10

Election refers to God’s choosing of certain individuals unto salvation before the foundation of the world. This choice is unconditional in that it is not based on any merit in the sinner or any foreseen response from the sinner but rests only in the sovereign wisdom and good pleasure of God. Repentance and faith are the result of election, not the cause of election. Apart from the election of grace, none would be saved, for none would seek after God. John 10:25-30; 6:39; Acts 11:18; 13:48; Romans 8:28-39; 9:6-23; 11:1-10; Ephesians 1:4-11; 2:4-10

The doctrine of limited atonement (perhaps better referred to as definite atonement or particular redemption) addresses the extent of Christ’s atoning work on the cross. It answers the question, ‘For whom did Christ die?’ More specifically, it grapples with the question of what Christ’s death actually accomplished: did it merely make salvation possible for those who might believe, or did His death actually accomplish and secure the salvation of His elect? The Scriptures teach that Christ’s death actually achieved the salvation of those for whom He died. Christ’s death was not general but particular and definite in its aim. He died for the elect. He died for His bride, the Church, and His death actually accomplished all that was necessary to secure the everlasting salvation of His people. Christ’s death on the cross cancels the debt of their sin, satisfies the holy wrath of God, and wins for His people all the benefits of salvation, including the gifts of repentance, faith, and new life by the Spirit. Isaiah 53:11-12; Matthew 1:21; 26:28; Mark 10:45; John 10:11-30; 17:6-12; Acts 20:28; Romans 3:21-26; 8:28-32; Ephesians 2:8-10; 5:25; Titus 2:14; 3:5-6; Hebrews 9:28; 1 Peter 2:24; Revelation 5:9

Because man is spiritually dead in sin, only a sovereign work of God can overcome his rebellion against God and bring him to faith in Christ. Irresistible grace refers to that special inward work of God the Holy Spirit whereby a sinner is made spiritually alive and given the gifts of repentance and faith in the Lord Jesus Christ. God’s sovereign work of grace can and will overcome all resistance when He wills to draw His elect to saving faith in Jesus Christ. John 1:12-13; 3:1-8; 6:37-44; 64-65; 10:27; Acts 16:14; Romans 8:28-30; 1 Corinthians 1:23-24; 2 Corinthians 4:4-6; Ephesians 2:8-10; 2 Timothy 2:24-25

All those so chosen by the Father before time, redeemed by the Son, effectually called to faith in Christ, sanctified, given new life, and sealed by the Spirit can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved. Scripture teaches that the saints will be kept in persevering faith and the obedience of faith by the power of God unto salvation, with their names having been written in the Lamb’s book of life from all eternity. The fruits of conversion will be evident in their lives; though remaining sin persists, they are sanctified, set apart for God’s purpose, and are secure in Jesus Christ. Mark 13:13; John 8:31; 10:26-30; Romans 8:13-17, 28-39; 1 Corinthians 15:1-2; Ephesians 1:13-14; Philippians 1:6; 2:13-14; Colossians 1:21-23; 2 Timothy 2:11-12, 19; Hebrews 12:14; 2 Peter 1:10; 1 John 2:3-6; Jude 24-25; Revelation 2:7-11, 17, 25-26; 3:5, 11-12, 21 

‘I do not believe it is preaching Christ and him crucified, to leave out the main cardinal doctrines of the Word of God, and preach a religion which is all a mist and a haze, without any definite truths whatever. When we preach Christ crucified, we have no reason to stammer, or stutter, or hesitate, or apologize; there is nothing in the gospel of which we have any cause to be ashamed…There is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel, if we do not preach justification by faith without works; nor unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor, I think, can we preach the gospel, unless we base it upon the special and particular redemption for His elect and chosen people which Christ wrought out upon the cross; nor can I comprehend a gospel which lets saints fall away after they are called, and suffers the children of God to be burned in the fires of damnation after having believed. Such a gospel I abhor. The gospel of the Bible is not such a gospel as that. We preach Christ and him crucified in a different fashion, and to all gainsayers we reply, ‘We have not so learned Christ.’