The duty that the Canons have in mind is the duty of preaching and the duty of listening and taking heed to the gospel with its admonitions (and never forget that the preaching comes also to the preacher; he not only preaches to the congregation, but he also preaches to himself). The word duty (officium) could be translated as office, but its meaning is wider than that.Read More
If God’s grace works in rational, moral creatures “endowed with understanding and will” (Canons 3-4.16), how does God’s grace operate? He works by means of admonitions. Of course, he does because you cannot admonish a stock or a block, but you can admonish—and God does admonish—a rational, moral creature; a living, thinking, willing human being, whether man, woman, young person, or child. “Grace,” we read, in Canons 3-4.17, is conferred.Read More
The truth that “grace is conferred by means of admonitions” (Canons 3-4.17) is often misunderstood. How can grace, we wonder, be conferred? And how can it be conferred by means of admonitions? Is grace not the unmerited favor of God by which we are saved? And do we not all agree that “by grace are ye saved through faith; and that not of yourselves: it is the gift of God, not of works, lest any man should boast” (Eph. 2:8-9)?Read More
Canons 3-4.17 was written in response to an Arminian objection to the sovereignty of God’s grace in regeneration and conversion. If, as the Reformed faith teaches, God saves man by working regeneration in him without his will, why is preaching necessary? To that the Reformed answer is and has always been quite simple: the sovereign God who ordains the end (salvation) also ordains the means (in this case, the means of grace, especially the preaching of the gospel).Read More
To understand the meaning of irresistible grace we must go back in history to the time of the Arminian controversy. The very term irresistible cannot be understood, except in that light.
The Arminians taught resistible grace. In their third article they seemed to maintain an orthodox doctrine of man's depravity, although more than appearance this was not. And in their fourth article they made it very plain that the grace of God in their system of doctrine is dependent on the will of man. Man, after all, is able to resist the operation of God's grace; and if he is able to resist, he is also able not to resist. The choice rests with him, and the efficacy of God's grace depends on the willingness or unwillingness of the sinner.
This is very plain when one reads Articles 3 and 4 of the Arminians together.
