Evangelism and Calvinism, Ernest C. Reisinger

Can I embrace the doctrines of grace as seen in the five points of Cavinism and still remain passionately evangelistic! If I become a Calvinist, will I be destined to join the cold, calculated, doctrinally dull, "frozen chosen" Obviously, the questions we have just posed are somewhat degrading in their nature and intent. A much higher consideration would be; are these doctrines true! But, let's be honest about our fears and prejudices. As a pastor, I must know what my motivation is, not only for evangelism but for the whole of ministry to which I have committed my life. If God has sovereignly ordained before the foundation of the world those who will be saved, what difference do my efforts mate! I suspect that many who read this booklet are struggling as I did with this very issue.

Let me illustrate the relationship these truths have with an experience I had with my son. While struggling through the financial imposition of seminary life, I was not able to afford the extra vehicle my family needed to meet the demanding schedule of kids in school, working wife, commute to seminary, and part-time job. We did manage to scrape together $300.00 to buy a 1959 Chevy pickup that had a good body but an engine (its heart) that had been dead for Lord knows how long. Well, we pushed it into the driveway and for the next several weeks my ten year old son and I spent evenings and weekends together completely rebuilding the engine in that old truck. Bringing the truck from death to life was the task we labored together to accomplish. With the help of a Chilton's engine manual (a mechanics bible) we got every piece back in place and the truck showed definite signs of being reborn.

The real blessing of that experience was not the accomplishment of rebuilding an engine or the benefit of having another vehicle. The real blessing was the building of a relationship between me and my son. For several weeks we spent every spare moment together, grease up to our elbows, under the hood of that old truck. In the process he learned much by example and precept about my nature and behavior. I had the joy of teaching my son not only about me and how I lived life but also about trucks. He learned what made them tick and how to flu them when they break down.

It was my ability to purchase and my decision to rebuild that old truck.Could I have done it without my son's help! Of course. Frankly, he often slowed the process down by getting in the way and asking questions. Could he have done it without me! No way. Did he help me because I coerced or commanded him to do so! No, ten year old boys have a passionate desire to be at daddy's feet and do what daddy does.

What a privilege it is to pop the hood of old dead trucks and while taking instructions from our heavenly Father, work hand in hand with Him to see them up and running. Would any child of God refuse the offer to join Him in what He is doing!

Calvinism and Evangelism do not have to be reconciled, they are already best of friends. If they seem to be at odds with one another, the problem is not with their relationship but our perception. When we see them in conflict it is because we have confused the nature of one or both with something else. Ernie Reisinger has done a marvelous job of introducing us biblically and historically to these two good friends. May God grant us the grace to think critically about our perceptions and the humble courage to admit when we are wrong.

Orlando Grace Church is privileged to publish this defense for sound doctrine. We thank our God for the opportunity to stand with our brother in holding high the banner of truth. May we always be found faithful and courageous to give a defense for the faith.

     One of the greatest evangelists to ever set foot on American soil was George Whitefield. Read carefully the following quote and note his pleading with sinners.

     "I offer you salvation this day; the door of mercy is not yet shut, there does yetremain a sacrifice for sin, for all that will accept of the Lord Jesus Christ. He will embrace you in the arms of his love. O turn to him, turn in a sense of your own unworthiness; tell him how polluted you are, how vile, and be not faithless, but believing. Why fear ye that the Lord Jesus Christ will not accept of you? Your sim will be no hindrance, your unworthiness no hindrance; if your own corrupt hearts do not keep you back nothing will hinder Christ from receiving of you. He loves to see poor sinners coming to him, he is pleased to see them lie at his feet pleading his promises; and if you thus come to Christ, he will not send you away without his Spirit; no, but will receive and bless you. O do not put a slight on infinite love - he only wants you to believe on him, that you might be saved. This, this is all the dear Saviour desires, to make you happy, that you may leave your sim, to sit down eternally with him at the marriage supper of the Lamb. Let me beseech you to come to Jesus Christ; I invite you all to come to him, and receive him as your Lord and Saviour; he is ready to receive you. I invite you to come to him, that you may find rest for your souls. He will rejoice and be glad. He calls you by his ministers; O come unto him - he is labouring to bring you back from sin and from Satan, unto himself: open the door of your hearts, and the King of glory shall enter in. My heart is full, it is quite full, and I must speak, or I shall burst. What, do you think your souls of no value? Do you esteem them as not worth saving? Are your pleasures worth more than your souls? Had you rather regard the diversions of this life, than the salvation of your souls? If so, you will never be partakers with him in glory; but if you come unto him, he will supply you with his grace here, and bring you to glory hereafter; and there you may sing praises and hallelujahs to the Lamb for ever. And may this be the happy end
of all who hear me!"

     George Whitefield was a staunch Calvinist. There is one thing certain -Whitefield's Calvinism did not in any way dampen his holy zeal for the souls of men.

John A. Broadus, one of the great and respected Southern Baptist fathers,in describing the Calvinism of Dr. James P. Boyce, his fellow-founder of Southern Seminary, said,

Charles Haddon Spurgeon, that great soul-winner, once said, "We onlyuse the term 'Calvinism' for shortness. That doctrine which is called 'Calvinism; did not spring from Calvin; we believe that it sprang from the great founder of all truth. Perhaps Calvin himself derived it mainly from the writings of Augustine. Augustine obtained his views, without doubt, through the Holy Spirit of God, from diligent study of the writings of Paul, and Paul received them from the Holy Ghost and from Jesus Christ, the great founder of the Christian Church. We use the term then, not because we impute an extraordinary importance to Calvin's having taught these doctrines. We would be just as willing to call them by any other name, if we could find one which would be better understood, and which on the whole would be as consistent with the fact." Spurgeon went on to say, "The old truths that Calvin preached, that Augustine preached, is the truth that I preach today, or else I would be falseto my conscience and my God. I cannot shape truth; I know of no such thing
as paring off the rough edges of a doctrine. John Knox's gospel is my gospel. And that gospel which thundered through Scotland must thunder through England again."

Whichever name we use, however, it can but be regarded as a mereconvenience now rendered necessary because of its general adoption. Personally, we regard the name as an entire mistake seeing that it has been the means of fostering many of the ignorant cavilings which have been heard not only in these days but also in days which are past. There is a genuine resurgence today of this grand and glorious Pauline system of biblical truth--particularly among Southern Baptists. For those of us who are numbered among this group, it is nothing less than coming home to our doctrinal roots. The founding fathers of the SEC were immersed in that stream of biblical truth where no man can touch bottom, and which caused the great Apostle to cry "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways part finding out! For who har known the mind of the Lord? Or who has become His counselor? Or who hasfirst given to Him and it shall be repaid to him? For of Him and through Him and to Him are all things, to whom be gloryforever. Amen. "

The importance of the subject discussed should lead us to proceed onlywith 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 the truth of Calvinism. 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 the Bible 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. There are many misrepresentations by those who do not know what biblical Calvinism really is. Most of this group call real Calvinism "hyper- Calvinism." Some think that if you believe in the antinomian view of "eternal security" you are a Calvinist and everyone else is either an Arminian or a hyper-Calvinist. There is no question that many who claim to be Calvinists are not as evangelistic as they should be. It is not because of Calvinism but because of a cold and indifferent heart. Many Arminians are not evangelistic but it is not because of their Arminianism. Again, it is because of a cold and indifferent heart. It is also true that Calvinism will kill some kinds of evangelism. Some people do not like rock and roll music but that does not mean that they do notlike music. So it is with some methods men call evangelism. They are repulsive to Calvinists. But let it be known, Calvinists love and embrace true God-centered, biblical evangelism. It is important to make a distinction between God-centered evangelism and man-centered evangelism. Calvinism may kill man-centered evangelism but true biblical Calvinism gives true evangelism its only proper doctrinal foundation. And, it also guarantees its success. God saves sinners - that is Calvinism. He does not just make salvation possible but actually saves by plan and power.

The doctrine of unconditional election is one of the foundationaldoctrines of Calvinism. Before considering some of the biblical evidence for the doctrine of election, let us distinguish the difference between means and cause. God elected the means of salvation as well as the persons to salvation. His Word reveals that He chose to save His own through preaching, prayer, and witnessing - "Go ye into all the world and preach the gospel to every creature." "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." But we must ever remember that preaching and prayer are the means and not the cause of anyone's salvation. The cause is God's unconditional electing love - "For God so loved the world that the 'whosoevers' will believe and will not perish."

     Why is God's electing love so important to the preacher and missionary? It is the doctrine that assures the success of our missionary efforts. The greatest preacher-evangelists in the history of the church believed in the biblical doctrine of Election. It is an important part of the doctrinal foundation of Calvinism.

     On this historical event, 150 years of our existence, it would be wise for our present day SEC Baptists to heed the exhortation found in Isaiah 51:1 "Listen to Me, you who follow after righteousness, You who seek the Lord: Look to the rock from which you were hewn, And to the hole of the pit from which you were dug.

     The Israelites were commanded to call to remembrance their past. To remember God's mercy in the past will be profitable in many ways. A recollection of the past will be sure to excite our thankfulness. God's people are always happy when they are grateful. But at this particular time in our history it will be profitable to examine our doctrinal foundation - "The rock from whence we were hewn .. .". An honest looking back will teach us the importance of sound doctrine, and especially, the foundation for gospel preaching.

     Southern Baptists, (all Baptists for that matter) have always been marked by their zeal for evangelism and missions. That is why we have over 3,000 foreign missionaries in 91 different countries and about 3,200 home missionaries and over 40,000 churches and 15,000,000 members.

     Looking back to the great warriors in the work of evangelism and missions we should ask, "What did these men believe about God, man, sin and salvation? By looking back it is easy to find that they were mostly Calvinists and their evangelistic efforts were grounded in the doctrinal foundation of Calvinism. A biblical, doctrinal foundation is more important than most Baptists believe. Sound doctrine undergirds all true worship and witness, and that is what it is all about. Doctrine not only expresses the true conversion experience but doctrine determines the message and methods of evangelism.

     The doctrinal foundation of biblical evangelism is as important to the work of evangelism as the back bone is to the human body. Doctrine gives unity and stability.

     It is the doctrinal foundation that produces the spiritual strength that enables evangelism to endure the storms of opposition, hardship and persecution that so often accompanies true evangelism and missions. Therefore, the church that neglects the true doctrinal foundation for biblicalevangelism will soon weaken their efforts.

     The lack of a doctrinal foundation will work against unity and will invite error and instability in all evangelistic efforts. It is impossible to exaggerate the importance of a sound biblical foundation for true God-centered evangelism.

     Doctrine shapes our destiny, and we are presently reaping the fruits of unbiblical evangelism. The great apostle, instructing a young minister to do the work of an evangelist, tells him that doctrine is the first purpose of Scripture.
II Tim. 3.16 "All Scripture is given by the inspiration of God and is profitable for DOCTRINE. ..

     When I speak of doctrine I am not speaking of any doctrine but the doctrine that the founders of our fust Southern Baptist seminary believed and taught. The doctrines that Boyce believed and taught were the foundation of his devotion and the devotion that he inspired in others. Today, many recognize the importance of doctrine and keep using the term doctrine. Jehovah's Witnesses have a doctrine - the Mormons - Christian Science - All Baptists have some doctrine - But what doctrine??

     What doctrines am I talking about?

     I mean those doctrines that were defined, defended, expressed and set forth by the Synod of Dort in 1618. The doctrines that were set forth in the Westminster Confession of Faith and the Heidelberg Catechism. Those doctrines expressed in the Old Baptist Confession of 1689, later adopted by the Philadelphia Association, out of which Southern Baptists came.

     These precious doctrines are those that set forth a God who actually saves. He does notjust make salvation possible for sinners to save themselves by a decision or cooperation in their salvation, but a God who actually saves by Plan by Purpose and by Power.

     I mean those doctrines that reveal the three great ACTS of the TRIUNE GOD in recovering poor lost sinners.

     Each Person of the Trinity is directed to the salvation of the same people thus securing their salvation infallibly.

     These are doctrines that make salvation depend on the work of God, not on the ability or will of man.

     These doctrines give all the glory to God for the saving of sinners - not dividing that glory between God and sinners. Salvation is of the Lord. These doctrines say that history is nothing less than the working out of God's preordained plan.

     These doctrines set forth a God who was sovereign in creation and sovereign in redemption, both in planning and perfecting. The Trinity works together for the salvation of the sheep. God the Father planned it. God the Son achieves it. God the Spirit communicates and efficaciously applies it.There is no war in the Trinity. They all work together for the same people "My sheep hear My voice. ..

     We do not support this erroneous idea that God has done all He can, and is now standing idly by waiting to see what these sovereign sinners are going to do with this impotent, pathetic Jesus. No, no, God saves sinners - salvation is of the Lord. We must not weaken this great truth by disrupting the unity of the Trinity or by dividing the achievement of salvation between God and man.

     Calvinists believe and teach the cross was not a place just to make salvation possible but to actually secure the salvation of His people (Isa. 53:11). These doctrines show the cross as revealing God's power to save, not His impotence. God was not frustrated at the cross. He was the Master of Ceremonies. Cf. Acts 2:23 "Him, being delivered by the determinate counsel and foreknowledge God, ye have taken and by wicked hands have crucified and slain."

     A Calvinist does not believe that God's decision to save man by a decree leaves man passive or inert. No! No! The very opposite takes place! The covenant of grace does not kill man, it does not regard him as a tin can or a piece of wood or a robot - but it takes possession of the man, it lays hold of his whole being with all his faculties, and power of soul and body, for time and eternity.

     God's sovereign grace does not annihilate man's powers, but it does remove his powerlessness. It does not destroy his will, but Frees it from sin. It does not stifle or obliterate his conscience, but sets it free from darkness. It regenerates and recreates man in his entirety, and in renewing him by grace causes him to love and consecrate himself to God most freely.

     I am aware that as I write these words a deep seated prejudice exists in many parts of the church against this kind of systematic exposition of the doctrines of the Bible. It probably falls within the experience of every pastor to see the gathering frown, the averted shoulder, and the drooping head, as soon as certain doctrines are announced as the theme for discussion. It does not excite or surprise us that the world of the ungodly should manifest this displeasure for the same 'carnal mind' which is at enmity against God, is at enmity likewise against the truth of God. But the fact that professing Christians should engage in this unholy crusade against doctrinal religion, and that even ministers of the gospel should sigh over the earnest proclamation of its truths, and accuse the faithful witness of'daubing with untempered mortar, is certainly a most afflictive and atrocious scandal.

     I have a long cherished conviction, when I say, that next to the Bible, from which all that relates to God and the soul must be drawn, there are nobooks I would rather recommend for an experimental and devotional use than those written by our Calvinistic fathers, such as, John Bunyan, Andrew Fuller and Charles Haddon Spurgeon, Basil Manly, James P. Boyce and John L. Dagg.

     In looking back to the rock from which we are hewn we cannot overlook some of our great Southern Baptist Convention fathers and leaders who were committed, articulate Calvinists.

     One historian said of Basil Manly, Sr., that he played the part of a concertmaster in orchestrating the events that resulted in the call for a conservative convention of Baptists. Manly produced a strongly worded six-point resolution which led to the separation of Northern Baptists and Southern Baptists. This resolution was "passed standing and unanimously". Basil Manly was a Calvinist of the first order.

     James P. Boyce was the principal founder of our first seminary (now Southern Seminary). Long after Boyce's death, one of his former students, Dr. David Ramsey, gave a Founders Day address on January 11, 1924, entitled James Petigru Boyce: God's gentleman. A few quotes from Dr. Ramsey's address will tell the story that Boyce was a committed Calvinist and that he loved the souls of men:

     Dr. Ramsey said, "My contention is that no other theology than that of an overwhelming and soul consuming love for men will account for James P. Boyce and his career. This passionate love was the motif that directed his thinking in those early conferences and in the preparation of those papers which led to the establishment of the seminary.

     "This purpose to help his fellowmen ran through all his plans, through his conversation, his writings and his preaching and teaching as the scarlet thread that runs through every foot of cable of the English Navy. "This zeal for souls called out the finest of his being as the morning sun causes the dew laden flowers and plants to bend toward the god of day. Dr. Boyce not only loved men, he loved God. Dr. Ramsey said, concerning this point, "Let the thought embrace both the subjective and objective love; man's love for God and God's love for man. Boyce's close friend and fellow founder of the seminary, John A. Broadus, expressed his own feelings about the theology of Boyce which we call Calvinism: "It was a great privilege to be directed and upborne by such a teacher in studying that exalted system of Pauline truth which is technically called Calvinism, which compels an earnest student to profound thinking, and when pursued with a combination of systematic thought and fervent experience, makes him at home among the most inspiring and ennobling views of God and the universe He has made.

     Dr. Boyce's legacy to us and to our posterity is the biblical theology expressed in the Abstract of Systematic Theology, which is nothing other than his classroom teaching. It was pure Calvinism.

     William A. Mueller, author of A History of Southern BaptistTheological Seminary, said, "As a theologian Dr. Boyce is not afraid to be found 'in the old paths'. He is conservative, and eminently Scriptural. He treats with great fairness those whose views upon various points discussed he declines to accept, yet in his own teaching is decidedly Calvinistic, after the model of 'the old divines'. Difficulties as connected with such doctrines as the federal headship of Adam, election and the atonement he aims to meet, not so as to silence the controversialist, but so as to help the honest inquirer.

     Rev. E.E. Folk, in the Baptist Reflector commented on Boyce's abilities and fruits as a teacher of theology: "You had to know your systematic theology, or you could not recite it to Dr. Boyce. And though the young men were generally rank Arminians when they came to the seminary, few went through this course under him without being converted to his strong Calvinistic views." Boyce was a strong Calvinist.

     W.B. Johnson First President of the SEC was a Calvinist.
     R.B.C. Howell Second President of the SEC was a Calvinist.
     Richard Fuller Third President of the SEC was a Calvinist.
     Patrick Hues Mell, who was known as "The Prince of Parliamentarians" was Professor of Creek and Latin at Mercer University, Georgia. One of the outstanding things about P.H. Mell is that he was president of the SEC 17 times - twice as many times as any other man. Mell was a polemic defender of Calvinism.

     Mrs. D.B. Fitzgerald, a member of the Antioch Church in Oglethorpe, Georgia and a resident in Mell's home for a number of years, recalls Mell's initial efforts at the church:

     I could go on and on giving names and biographical sketches of our Founding Fathers who were committed Calvinists and strong on evangelism but I will just name one more and give a powerful quote:

     Dr. John A Broadus, a great preacher and one of the founders of our mother seminary said, "The people who sneer at what is called Calvinism might as well sneer at Mont Blanc. W,,, not bound in the least to defend all of Calvin's opinions or actions, but I do not see how any one who really understands the Greek of the Apostle Paul or the Latin of Calvin or Turretincan fail to see that these latter did but interpret and formulate substantially what the former teachers taught"

     No preacher or evangelist since the day of the Apostle Paul ever laid so much stress on the absolute sovereignty of God as did that great soul-winner, Jonathan Edwards. And it may come as a surprise to the promoters of man-centered evangelism of our day, to discover that the preaching of God's sovereignty was very fruitful. Under the ministry of Edwards, revival swept through his church. Let me quote the great evangelist himself on this point.

     I think that I have found that no discourses have been more remarkably blessed than those in which the doctrines of God's absolute sovereignty, with regard to the salvation of sinners were stressed.

     The man who did more for biblical evangelism internationally than anyone in our generation was the late Dr. Martyn Lloyd-Jones.

     Dr. Lloyd-Jones saw himself primarily as an evangelist. Those who knew him best also saw him in the same way. Mrs. Lloyd-Jones was once present with a group of men who, in her husband's absence were paying compliments to his abilities. As she listened to them she evidently thought that they were missing the main thing and surprised them by quietly remarking, "No one will ever understand my husband until they realize that he is first of all a man of prayer and then, an evangelist."

     Dr. Lloyd-Jones' known opposition to some of the most popular features of modern evangelism led those who were uncomfortable under his strictures to allege that he was "a teacher, not an evangelist." A critic once questioned his commitment to evangelism with the question, "When did you last have a campaign at Westminster Chapel?" The answer he received was not intended to be humorous, "I have one every Sunday. When Martyn Lloyd-Jones was instructing students for the ministry he said,'I contest very strongly and urge that there should always be one evangelistic service in connection with each church every week." In his case it was the Sunday night service which had this purpose, and he continued that practice from the beginning of his ministry in 1927 until he concluded his pastoral oversight in 1968.

     Calvinism is the certainty of success in the work of evangelism. It is the foundation and hope of missionary endeavor.

     If the hope of preachers and missionaries was in their own power and ability to convert sinners, or, if our hope was in the power or ability of dead sinners to give themselves life, all would despair. But when the worker's hope for results is in the work of the Holy Spirit, who alone can quicken, we labour with hope and expectation in what God will do, as He effectually callsHis sheep by His own will and power through prayer and preaching.

     I hear some one say: 'After all these pages of explanation and somany new thoughts I still do not understand what Calvinism is." Well, let me state what it is not.

     Calvinism is not anti-missionary, but gives the biblical foundation formissions. John 6:37; 17:20,21; II Tim. 2:10; Isa. 55:11; II Pet. 3:9,15.

     Calvinism does not destroy the responsibility of man. Men are responsible for whatever light they have, be it conscience (Rom. 2:15), nature (Rom. 1:19,20), written law (Rom. 2:17-27), or the gospel (Mark 16:15,16). Man's inability to do righteousness no more frees from responsibility than does Satan's inability to do righteousness.

     Calvinism does not make God unjust. His blessing of a great number of unworthy sinners with salvation is no injustice to the rest of the unworthy sinners. If a governor pardons one convict, is it injustice to the rest? I Thess. 5:9.

     Calvinism does not discourage convicted sinners, but welcomes them to Christ. "Let him that is athirst come" (Rev. 17:17). The God who convicts is the God who saves. The God who saves is the God who has elected men unto salvation. He is the same God who invites.

     Calvinism does not discourage prayer. To the contrary, it drives us to God, for He it is who alone can save. True prayer is at the Spirit's prompting; and thus will be in harmony with God's will. Rom. 8:26.

     Calvin's warning against undue speculation in respect to the loftydoctrine of Predestination can well be applied to all the doctrines of Calvinism:

     "Human curiosity renders the discussion of predestination, already somewhat difficult of itself, very confusing and even dangerous. No restraints can hold it back from wandering in forbidden bypaths and thrusting upward to the heights. If allowed, it will leave no secret to God that it will not search out and unravel. If this thought prevails with us, that the Word of the Lord is the sole way that can lead us in our search for all that it is lawful to hold concerning him, and is the sole light to illumine our vision of all that we should see of him, it will readily keep and restrain us from all rashness. For we shall know that the moment we exceed the bounds of the Word our course is outside the pathway and in darkness, and that there we must repeatedly wander, slip and stumble. Let this, therefore first of all be before our eyes; to seek any other knowledge of predestination than what the Word of God discloses is not less insane than if one should purpose to walk in a pathless waste (cf. Job 12:24), or to see in darkness. And let us not be ashamed to be ignorant of something in this matter, wherein there is a certain learned ignorance" (Institutes, III. 21. 1-2).

     Another has aptly noted: "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 Calvinism. 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 Calvinism 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" (L. Boettner, The Reformed Doctrine of Predestination, pp. 54-55).

I sought the Lord, and afterward I knewHe moved my soul to seek him, seeking me;
It was not I that found, O Saviour true,
No, I was found of thee.
Thou didst reach forth thy hand and mine enfold;
I walked and sank not on the storm-vexed sea,
'Twas not so much that I on thee took hold,
As thou, dear Lord on me.
I find, I walk, I love, but, O the whole
Of love is but my answer, Lord to thee;
For thou wert long before-hand with my soul,
Always thou lovedst me.

     The Apostle John put it this way: "We love him because he first lovedus" (John 4:19).

     Joshiah Conder expressed Calvinistic evangelism in a hymn:

     'Tis not that I did choose thee, For, Lord that could not be;This heart would still refuse thee, Hadst thou not chosen me. Thou from the sin that stained me hast cleansed and set me free; Of old thou hast ordained me, that I should live to thee. "Twas sov'reign mercy called me and taught my op'ning mind; The world had else enthralled me, to heav'nly glories blind. My heart owns none before thee, for thy rich grace I thirst; This knowing, if I love thee, Thou must have loved me first."

DID YOU KNOW?

Little-known or remarkable facts about George Whitefield (1714-1770)

Though little lolown today, GeorgeWhitefield was America's first celebrity. About 80 percent of all American colonists heard him preach at least once. Other than royalty, he was perhaps the only living person whose name would have been recognized by any colonial American.

America's Great Awakening was sparkedlargely by Whitefield's preaching tour 1739- 40. Though only 25 years old, the evangelist took America by storm. Whitefield's farewell sermon on Boston Common drew 23,000 people - more than Boston's entire population. It was probably the largest crowd that had ever gathered in America.

Whitefield preached at both Harvard andNew Haven College(Yale). At Harvard it was reported that "The College is entirely changed. The students are full of God." Yet Harvard's leading professors later wrote a pamphlet denouncing Whitefield.

Brutal mobs sometimes attacked Whitefieldand his followers, maiming people and stripping women naked. Whitefield received three letters with death threats, and once he was stoned until nearly dead.

Whitefield usually awoke at 4 A.M. beforebeginning to preach at 5 ~ 6 A.M. In one week he often preached a dozen times or more and spent 40 or 50 hours in the pulpit.

Whitefield pushed himself so hard andpreached with such intensity that often afterward he had "a vast discharge from the stomach, usually with a considerable quantity of blood."

Whitefield became close friends withBenjamin Franklin. Franklin once estimated that Whitefield, without any amplification, could be heard by more than 30,000 people.

George Whitefield traveled seven times toAmerica, more than a dozen times to Scotland, and to Ireland, Bermuda, Holland.

In his lifetime, Whitefield preached at least18,000 times. He addressed perhaps 10,000,000 hearers.

Once at Moorfields, London in 1742, atrumpeter and drummer tried to drown out Whitefield's preaching. At the same time, a man tried to whip Whitefield, who said, "I was honoured with having a few stones, dirt, rotten eggs, and pieces of dead cats thrown at me. Yet he kept on preaching for 3 hours, and 350 people were "awakened".

Source: Christian History Magazine, Issue 38 (Vol. XII, No. 2)