Arguing from the confessions

Reading yesterday's selection at Daily Confession it occurred to me that it's a good idea when arguing for the truth of Reformed (or Calvinistic) theology to argue on the basis of Scripture and the Reformed confessions (Westminster Standards and Three Forms of Unity). This might seem like a self-evident statement, but usually people argue on the basis of what such-and-such popular conference speaker said or what so-and-so theologian wrote. That's unfortunate because the confessions are the finest distillation of what 16th and 17th century Reformed pastors and theologians believed Scripture taught. Yesterday's reading was Articles 15 & 16 of the Canons of Dordt, which came out of the Synod of Dordt convened to respond to the Arminian Remonstrants.

I was struck by the compelling way these two articles address two common objections to the monergistic doctrines of grace. Article 15 addresses the objection that these doctrines tend to foster pride or an exclusivistic attitude. I'm sure there are prideful Calvinists out there, but that's the fault of their sinful hearts not the theology. Properly understood, these doctrines cast down pride and remove all grounds for boasting. Paul writes to his child in the faith Timothy, "that Christ Jesus came into the world to save sinners, of whom I am the foremost." Notice he didn't say, "of whom I was the foremost." This is Paul's appraisal of his present situation. How can we say any different?

Article 15: Responses to God’s Grace

God does not owe this grace to anyone. For what could God owe to one who has nothing to give that can be paid back? Indeed, what could God owe to one who has nothing of his own to give but sin and falsehood? Therefore the person who receives this grace owes and gives eternal thanks to God alone; the person who does not receive it either does not care at all about these spiritual things and is satisfied with himself in his condition, or else in self-assurance foolishly boasts about having something which he lacks. Furthermore, following the example of the apostles, we are to think and to speak in the most favorable way about those who outwardly profess their faith and better their lives, for the inner chambers of the heart are unknown to us. But for others who have not yet been called, we are to pray to the God who calls things that do not exist as though they did. In no way, however, are we to pride ourselves as better than they, as though we had distinguished ourselves from them.

An even more common objection is that the Reformed doctrines of grace negate human intellect and freedom of will...basically turning us into puppets or automatons at the mercy of a capricious God. I'll let Article 16 speak for itself.

Article 16: Regeneration’s Effect

However, just as by the fall man did not cease to be man, endowed with intellect and will, and just as sin, which has spread through the whole human race, did not abolish the nature of the human race but distorted and spiritually killed it, so also this divine grace of regeneration does not act in people as if they were blocks and stones; nor does it abolish the will and its properties or coerce a reluctant will by force, but spiritually revives, heals, reforms, and — in a manner at once pleasing and powerful — bends it back. As a result, a ready and sincere obedience of the Spirit now begins to prevail where before the rebellion and resistance of the flesh were completely dominant. It is in this that the true and spiritual restoration and freedom of our will consists. Thus, if the marvelous Maker of every good thing were not dealing with us, man would have no hope of getting up from his fall by his free choice, by which he plunged himself into ruin when still standing upright.

Hallelujah what a Saviour!