Thank you very much, brother. I just want to read a verse before I put the PowerPoint up. It's from Proverbs Chapter 30 and it's verse 6. And it says, "Add thou not unto his words, lest he reprove thee, and I be found a liar. Add thou not unto his words", and we're going to discover a theological system today which adds to his words, and it's very important as we read the Bible to bring all the scriptures in which bear on the subject, but don't add to them, don't go beyond the biblical text, and we're going to see that that is the problem with the theological system that it has hijacked these truths of election and predestination, which are beautiful truths for the believer, and they have taken them and turned them into just sheer fatalism. So, a person can only wait to see if they're among the elect or not. So, we're not to add to the word of God; add thou not onto his words; that's a word of caution. Now, I'm going to try and, uh,


Recap
All right, and we’re looking at part three of our talks, which has to do with adding to the scriptures. Now in part one, we looked at the election of scripture as taught in scripture. In part two, we looked at how theology and theological schools changed the meaning of election. So, we are now going to look closely at the five-point Calvinist system they I don't think a person should become obsessed with this and read it all the time, but nevertheless, they should be aware of it. and a ship going around the coast of dangerous waters, you must be aware of where the rocks are. Some of the rocks are above the sea level, some of them are just a little below the sea level and are not immediately visible, and those are the rocks that we need to be careful about.

So, we're going to look at this subject here. I just want to remind you of where we've got in what the bible teaches and what theology teaches. Now, we spent our first session looking at the scriptures of John of Romans and of Ephesians, and we discovered that election in scripture means God's choice of those in Christ. God's choice of those who are in Christ, chosen in him before the foundation of the word, so everything in the election of God begins with Christ himself. Behold my servant, mine elect, and those of us who are in him are elect in him, then we notice that predestination is God’s future purposes for those in Christ. And we discovered that it has to do with being conformed to the image of His Son, which is to do with the adoption of sons. It has to do with inheritance and the praise of his glory. Those are the future purposes for those in Christ, so those who are in Christ are predestinated to these beautiful purposes, and this does not in any way add a limitation to the preaching of the gospel or to those who can be saved. Hopefully, we're going to see that it is not limiting the gospel in any way.

Now, what reforms reformed theology teaches us? This is where we finished last week. Predestination, according to reformed theology, has two components: election and reprobation. Right away, we can say that that is not right. There is no predestination in two parts. Election has to do with the people chosen in Christ, and predestination has to do with God's future purposes for those in Christ. They're chosen because they are in Christ now. Reformed theology teaches us that election is God's choice of certain sinners to salvation by an eternal decree. We see that that is not the case, but election in scripture is God's choice of those in Christ. It’s not the sinner being chosen to salvation but rather it is the believer chosen in Christ for future blessing and purposes then the other side of predestination according to Calvinism is that reprobation is God's rejection and damnation of certain sinners by eternal decree now bear in mind that the Calvinist tells us that this is by eternal decree and is absolutely unchangeable so those who have been elected by decree before the foundation of the world and will be drawn irresistibly given the faith to believe and so on those who have been reprobated by God uh before the foundation of the world they will not respond to the gospel cannot respond to the gospel do not have the faith to believe and God has damned them. So, for the Calvinist, it’s not the sinner who says yes or no to God. When he hears the gospel it is god according to the Calvinist who says yes or no to the sinner so that changes the gospel completely that changes the whole character of the gospel invitation so let us uh see now we're going to just a bear in mind that those are the scriptural simple uh scriptural definitions of election and predestination and this is what reformed theology has changed the two and we discovered last week that the main man who developed this system was Augustine and Calvin took his theology from the leader Augustine I might add and Beza and they took their theology from the later Augustine and it became totally deterministic

So, we move now and see. We concluded by saying that the Calvinist system becomes a theological system based on double predestination. Now, if you make predestination double predestination to life or to death, to heaven or to hell, if you make that the basic premise of all your thinking, you have to make everything else in the New Testament that you come across in the bible you've got to make it fit in to that premise, and make it agree with it and what and the result of that is five-point Calvinism and you get the acronym TULIP. And you can see T-U-L-I-P this stands for total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. Now we'll find that each of those five points had something to do with the scripture, and that was why I read from the Proverbs, "add thou not unto his words," and as a method of deductive logic, we discovered that they used syllogisms. If you weren't here last week, don't get too concerned, but a syllogism is a kind of a logical method where you have two premises and a conclusion, and you will find that the arguments supporting these five points are from deductive logic. They're not continuing, they're not expressly taught in the scriptures, but they're deducted or deduced, rather they're deduced from certain premises, and they take us beyond the biblical text. So let us see now.


T - Total Depravity
We'll start with a Total depravity I’m going to move that down there. So total depravity, according to the Calvinist theological system, is the teaching that man is totally ruined by sin. There is no good in him that he can offer to God, and we will all say amen to that, and so far, so good. There is, uh, we cannot offer anything to God from the human heart that is acceptable to him. So, man is totally ruined, so we say, "Well, surely we can all agree with the doctrine of total depravity." Well, beware, because all of this is not what it seems. The Calvinist uses this as a springboard to his own doctrine of total inability. Now, this is something different, and we're going to see how he heavily uses this concept. We're going to see how he takes us, the Calvinist takes us beyond the biblical text, and we're going and he does it by this methodology called syllogisms. It's very important actually to notice the methodology used in the formulation of five-point Calvinism. It is, it really goes back to the logic of Aristotle, and this is the logic that Calvin and Beza used, and that Augustine used, and they say, for example, this is an example of one of their syllogisms.

Men are totally depraved premise number one then they say totally depraved men uh can do nothing good premise number two therefore their conclusion is therefore it follows that man cannot believe the gospel because he's truly depraved he can't do anything good and believing the gospel would be something good therefore man cannot believe the gospel that is what they say and he's going to they're going to take a huge leap from this and say therefore a man must be regenerated before he can believe the gospel. Now then, changing them to what the bible teaches. Now notice this the bible does not say that man cannot believe the gospel is a divine message specially designed for sinners. and it is the power of God to salvation for everyone who believes now what the Calvinist does is he turns faith into a kind of a work so that he cannot believe because that would be offering God a work but that is not the way the New Testament presents faith. Paul in the epistles always presents faith as opposed to works it's not a work it's opposed to works so salvation is by grace of all through faith alone and works have absolutely no part in it by grace are you saved through faith and not of yourselves it is the gift of God and not of works lest any man should boast So notice this argument from total depravity. They're arguing now from total depravity that a man can't believe the gospel.

Now, and the comment on that is that the bible does not say ever that man cannot believe the gospel is a divine message, especially designed for sinners. It's the power of God to salvation for everyone who believes. Now, here comes another syllogism they will tell you unregenerate men are spiritually dead and dead men cannot do anything therefore it follows that man must be regenerated before they can believe now you will get these arguments if you read the John McArthur if you read Sprue if you read John Piper and the modern generation of Calvinists from the states this is an old classic argument of the Calvinists that a man is dead. A dead man can't do anything; therefore, God must regenerate him before he can believe. Now, let's think about this the gospel and this is this is important the gospel is designed for spiritually dead man it is a message for a dead man and it is the word of the gospel that brings life. It doesn't teach us that the person is born again first and then believes the gospel and receives life to say that he receives life before he has believed the gospel is not scriptural, he receives life the moment he believes the gospel. So, the word is nigh thee, even in thy mouth and in my heart.

That is the word of faith which we preach: if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth onto righteousness and with the mouth confession is made onto salvation. So, we believe in our heart and confess with our mouths. Now, the Calvinist claims that man must be given the faith to believe that they're regenerated first in other words the sinner is regenerated and given the faith to believe. Then he places that faith in Christ. so he argues from another syllogism he says depraved men are unable to believe the gospel but the elect believe the gospel therefore it follows that they elect must be given the faith in order to believe. Now, I’m going to put it to you that because the gospel goes out to faith and salvation is by faith it brings it within the reach of all men everywhere it brings it within the reach of the child and the children's meaning the old person in the care home or in the hospital, the young, the old, male, the female the gospel is a simple message to be believed

So, what we've just looked at is not the biblical order you do not be born again or regenerated then given the faith to believe the gospel what is the biblical order this is from Ephesians that we should be to the praise of his glory who first trusted in Christ in whom he also trusted after that ye heard the word of truth the gospel of your salvation in whom also after that he believed ye were sealed with that holy spirit of promise. So, we were sealed, we received the holy spirit, and after that, he believed it didn't say it doesn't say ye were sealed and born again of the holy spirit, and then after that you believed it, but it was after that you believed that you were sealed with the holy spirit of promise. So, preach the gospel. The gospel is for sinners. Because the gospel itself is the word of life, it is the seed that brings life, and because salvation is by faith, it graciously comes within the reach of all. So then, as Paul said in Romans,

So, faith comes by hearing and hearing by the word of God, so the person who listens to the gospel and listens intently, wanting to know the truth, God illuminates the mind and God saves them the moment they put their faith in Christ. It's hearing. Faith comes by hearing. That's the gospel and hearing by the word of God. Now notice that faith is not a work, nor is it anything meritorious. Faith precludes boosting that’s not of works, and faith is not a work. In Paul’s epistles, faith is always presented in contrast to works. So, remember that faith is available to all. Faith is accepting with empty hands the gift of eternal life. It's accepting that I am a sinner and that Jesus died for me and trusting in Him. Now, there's no merit in the faith. Now, the Calvinist will argue that faith is a work, and therefore, he cannot offer faith to God because that would be offering God his work. Faith is not a work, nor is it anything meritorious. Faith precludes boasting. In Paul’s epistles, faith is always presented in contrast to work. The gospel is something that addresses the need of the sinner. He hears the gospel, and the gospel is the power of God onto salvation. The gospel is the power of God, and the moment we believe it, we have salvation. So, beware of the Calvinist teaching of Total depravity. What he's really saying is that the sinner is totally unable and that he's unable to respond to the gospel, but he's not unable to respond to the gospel because the gospel is God's power to the sinner. He can respond to the gospel. That is the purpose of the gospel. His response is faith or unbelief. The moment he puts his faith in Christ, he is saved.


U – Unconditional Election
Now, we move to the second letter of TULIP, which is U, the U of TULIP, and it's unconditional election that we're referring to now, and the Calvinist will tell us that election is God's unconditional choice of individual sinners for salvation or perdition by divine decree. Now we've already noted that that is not the scriptural meaning of election. It is not God's choice of sinners, this sinner or that sinner, for salvation or perdition by divine decree, but God's choice of those who are in Christ. Now, that is such a beautiful truth that God elects those who are in Christ for special eternal blessings. Mind you, this idea of making a divine decree unchangeable before the foundation of the world just leaves the person wondering, "Am I elect?" because the question is not what must I do to be saved, but the question becomes how can I know if I’m elect.

You see, the emphasis is shifted from God's offer of salvation and faith in Christ upon his work on calvary's cross that is available to all in the gospel that is changed by a Calvinist to something that is for selected people only and you, a person can never actually be certain whether he is among the elect or not. Now Calvin and the institutes of God's election of man's destiny says that the eternal election by which God has predestined some to salvation and others to destruction and so that is the Calvinist principle of double predestination. Some are predestined to salvation and others are predestined to destruction and that is the heart of the core truth or the core idea. I’m not saying core truth because it's not a truth it is the core uh idea of the core premise of the Calvinist system now it says this according to Calvin from the institutes he says this is a quotation from Calvin scripture clearly proves that God by his eternal and unchanging will determined once and for all those whom he would one day admit to salvation and those whom he would consign to destruction his decision about the elect is based on his free mercy with no reference to human deserving equally those who He dooms to destruction are shut off from eternal life by his perfect but incomprehensible judgment now that is a gloomy uh gloomy definition of predestination and the election that a God has consigned some to life and some uh to destruction and we have discovered that that is not what election is at all Election is God's choice of those in Christ.

It's not choosing this sinner to be saved and that sinner to be doomed. So, if that is the Calvinist understanding of the election, and they call it unconditional election, and they say it's entirely God's sovereign choice and that man has no choice that he can make, not even when he hears the gospel, unless he's regenerated by God, and God has sovereignly chosen him to be regenerated to be elected to be saved, that changes the gospel and the whole character of the gospel message. Now notice, I don't know what this is doing here right, notice the use of another syllogism. all men are depraved this is how they defend their double predestination all men are depraved and unable to believe the gospel premise number one premise number two however some men are regenerated and believe the gospel therefore the conclusion is it follows that God must elect which men to regenerate

So, this is their argument for uh total for this unconditional election regeneration must come first man's response to the gospel has nothing to do with it he has no choice God has chosen for him according to the Calvinist, the ones that he's chosen to be saved, he regenerates them and then enables them to believe the gospel. and it follows if that is the case if that premise is true and it follows that God must elect which man to regenerate now this gives the gospel preacher big problems because he's preaching to a congregation and he doesn't know he could be inviting the person to come believe the gospel and to be forgiven when all the time that person there is no provision of forgiveness for him if Calvinism is right, so you're actually deceiving the person and the gospel is being preached to the elect and the non-elect and they're all being invited as if all are included when in fact, the Calvinist gospel preacher knows that all are not included. What he's saying may not be true for people sitting in this congregation.

That is not the gospel So the comment we make there again we have seen from the bible that election is not to salvation. Election is God's choice of those in Christ to holiness and Christ likeness all right. I may be repeating that a lot, but there is such a mindset in people that you just mentioned the words election and predestination and the Calvinist view comes into their mind to gain moist with it and in many of the scriptures we've got to decalvinize the verse to get to the truth of what the verse is actually saying. There is no such thing as an elect sinner. The elect of God are holy and beloved, so it is not a biblical concept to think of someone who's heard blaspheming and drinking and a moral man out there living in sin that he is actually the elect of God's holy and beloved. That is not a scriptural concept at all. It is only when the person trusts Christ that they join the great body of God's elect. So, the idea of unconditional election in the Calvin system is based on Augustine's idea of double predestination, and this understanding is built on that misconception.


L – Limited Atonement
Now we move now to the next one and this is a very important one. Some people don't like this, even some calories don't like it, and they would call themselves four-point Calvinists. But all the five points are linked together to sustain a system which is built on the idea of double predestination. Once you have taken away that double predestination, the whole system is unnecessary but limited atonement. It's also known as particular redemption, and it is the doctrine that the purpose of God in the work of Christ was actually to save his elect and not to make the salvation of all men possible. Now that is a terrible problem when you come to preach the gospel or you're witnessing to the next-door neighbour because you could be telling them that there is a saviour for them, there is salvation for them if they trust Christ, but all the time it may be that Christ has made no provision for them and he cannot be received if double predestination is made.

So, this particular redemption is a doctrine. Where does this doctrine come from? Well, this document comes from a 9th century Benedictine monk, Godescalc of Orbais and he used the syllogism to come to this uh notion of limited atonement. He said God has predestined the non-elect to damnation. Well, I am glad that's not right. If Christ died for such his death would have been in vain. Therefore, it follows in their way of thinking that Christ could not have died for the non-elect. Now the point is that the bible does not say anywhere that Christ did not die for the non-elect and it does not say that he only died for Christians or for the church. We look at those things and we'll look at those things now. But you can notice that the Godescalc couldn't find the doctrine in the bible of limited atonement but he deduced it from these from a syllogism uh concluding that Christ couldn't have died for the non-elect for if he had have done it would have been a waste of suffering and it would have been his death would have been in vain Now, another syllogism comes from Palmer and looks at five points of Calvinism, and you can read the more modern versions of the five-point John Piper's written a book called Five Points, and it's in sort of more modern language, which makes it sound slightly more palatable, but it's this that Christ made the Calvinist artist from this syllogism here.

Christ made a substitutionary sacrifice on the cross, if it had been for all men then all men would be saved. Therefore, followers of Christ’s sacrifice could not be for all men. Now I noticed they have come to the conclusion that Christ’s sacrifice could not be from all men by using two premises which then they come to a conclusion that is not in the scriptures at all it does not say that Christ did not make a sacrifice for all men if Christ made a substitutionary sacrifice on the cross if it had been for all men and all men would be saved that is their argument that is not what the bible says and the comment we would make as usual the syllogism takes us beyond the biblical text it does not say anywhere in the bible that Christ did not die for the non-elect it is a deduction based on the mistaken premise of double predestination so what they're doing is they're arguing from the technical term is a negative inference policy that is an example for example they'll argue where it says to give his life a ransom for many they will infer from the word many that the ransom was not for all they say ah see it says many it doesn't say all then that they would quote a scripture like Christ died for our sins and they were zoom in on the word 'our' they infer from 'our' that he didn't die for all so because it didn't say something they are taking that negative inference and they're deducing a formula from it a doctrine from it now there is no clear statement in the bible that the provision was not for all.

That's very important because the doctrine is drawn from inference only. Now, what does the Bible say about the death of Christ? Is it sufficient for all? So, first John says to my little children these things. I write on to you that you sin not and if any man's sin we have an advocate with the father Jesus Christ the righteous and he is the propitiation for our sins and not for ours only but also for the sins of the whole world Now, if the Lord if the spirit of God wanted us to know that the death of Christ was a propitiation for the whole world how would he have said it if he had wanted to convey that meaning how could he have said it any clearer than that and whether you leave sins out it makes no difference not for ours and me but also for the whole world now that is pretty clear and the Calvinist he mutilates this verse by saying the whole world means the whole world of the elect and that is that is terrible exegesis it is terrible and it is adding to the words of God now the second example for this is good and acceptable in the sight of God our Saviour who will have all men to be saved if God wanted all man to be saved how could he have said it in such a way that it would be unambiguous who will have all men to be saved and to come on onto the knowledge of the truth for there is one God and one mediator between God and men the man Christ Jesus who gave himself a ransom for all to be testified in due time.

So, all men God wants all men to be saved and Jesus Christ gave himself a ransom for all how could it be clearer how could the spirit of God made it clearer than that then we read for therefore in first timothy we both labour and suffer reproach because we trust in the living God who is the saviour of all men especially of those that believe but you see the Calvinist doesn't allow the word saviour to apply to all men is not potentially the saviour of all men at all and they change it to all the elect now he is the saviour of all men the provision is for all men and especially of those that believe Now, we have seen and to testify that the father sent the son to be the saviour of the world. Notice the title. The saviour of the world. How does the Calvinist get around that? Well, he's the saviour of the world of the elect. It is the world of the elect and that's how they add to him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour that he by the grace of God should taste death for every man. How could it be clearer don't try to change it for every elect man.

Then lastly, an example I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now lived in the flesh I lived by the faith of the son of God who loved me and gave himself for me So, from the whole world to all to all men, to every man, it comes down to me and the sinner who puts their faith in Christ can claim for himself that he gave himself for me. Now, notice how many places it says that Christ died from all and yet there's not one place where it says he didn't die for all not one example it has it depends on inference so notice what the verses that we've just looked at the bible expressly says that Christ’s provision is for the whole world for all men for all for the world for every man and for me I tell you I you can if you're a gospel preacher or a witness you can look any sinner in the eye and say to them it's God's will for you that you might be saved and Christ died to be your saviour he has made provision for you to be saved and to be forgiven you can tell anyone in the world that you can look anyone in the eye and say that God loves you and Christ died for you and can be saved now that that's limited atonement and you discover there that the doctrine of limited atonement is in addition it is added to the scriptures by syllogisms So, we leave limited atonement. It's a horrible doctrine.


I – Irresistible Grace
Now we come to the I of TULIP, which is irresistible grace. That is the doctrine that an elected sinner is drawn irresistibly to faith in Christ. So their doctrine of total inability leads them to this and their doctrine of double predestination inability for a sinner to come to faith in Christ to believe in Christ that he must be drawn the doctrine an elect sinner is drawn irresistibly to faith in Christ now that's not taught in scripture but it's a deduction drawn from the twin errors of double predestination and total inability and it is supported from more syllogisms now here we have another syllogism here the two premises and the conclusion Men are totally depraved, a totally depraved man will resist grace. Therefore, it follows that man must be drawn by irresistible grace. What a strange and strange doctrine this is. In fact, the words irresistible and grace do not sit comfortably together at all. They're different words. They're different opposites. And so they too come to this conclusion that men are drawn by irresistible grace. You'll see that the conclusions they come to each time are just taking us beyond the biblical text. It does not say in our bible that sinners must be drawn by irresistible grace, drawn by grace, saved by grace Yes, but irresistible grace to a pre-selected person sovereignly chosen is not taught.

So, irresistible grace, it's, uh, it's arrived at, um, by this syllogism. Now, the irresistible grace, they have to build more and more additions into their theology and additions onto the scriptures to accommodate double predestination, so they referred to different kinds of grace and calling. Now, there was a brother at the end of last week's meeting, and he was talking about choice and calling and so on, so this will address the preceding part. Anyway, they, the Calvinists, will say that there is universal common grace. general common grace covenant common grace special grace and this special grace is esteemed irresistible and for the elect only now let's think about grace for a moment there are two aspects to grace in the new testament the first one and this is what we're thinking of in the gospel grace is the ground and principle on which God deals with the world in this gospel age Grace reigns now that's scriptural grace is reigning God is reigning in grace so that the throne of God today is not a throne of judgment it's a throne of grace and when the sinner comes repenting and in faith to that throne he will find nothing there but mercy judgment is on hold and it's as if there's a great understanding has been declared to the whole world.

So grace is the ground and principle on which God deals with the whole world is dealing with the world in grace so we say that God is sovereign the sovereign means to be reigning to be the ruler and God in his sovereignty is reigning in grace so make sure you get a grasp of that God is His sovereignty is reigning in grace then you have an another idea of grace and the context will tell you for example grace sometimes means a divine enabling by which for the Christian which would be my grace is sufficient for thee so that's being used in a slightly different sense uh to the first one so when we talk about grace and salvation see the Calvinist turns grace into a kind of spiritual electricity that's the way Augustine but that when you've um a God will sort of infuse you with grace and to a sort you can believe and so on but grace is the ground on which God deals with the world in the gospel age we're saved by grace in other words it is a gift that we never deserve it is it is absolutely a gift he saves on the ground of grace and not on the ground of works

Now, that is grace in the gospel age grace reigns God is reigning in grace but also he refers to different callings the Calvinist does so the calvary's refers to external or general calling internal or effectual calling which is particular to the elect now this is where I do not like Calvinism I have to say in other words there is when the gospel is preached to a mixed company the to an unsaved company according to the Calvinist the non-elect will only hear it will only hear the gospel in an external way it would be a general calling that goes to all that it will just be an external call there will be no inner work but then he decides on another kind of calling that it works which is an internal or effectual calling which is particular to the elect Now, this this gives this makes tremendous problems for the gospel because the gospel is being proclaimed to all forgiveness and an invitation to come to Christ and to be saved is given to all but the Calvinist gospel preacher knows or believes that that is not actually genuine call at all that the only person you can come is this person who receives an internal or effectual call God's elect and if you're not among God's elect you only receive an external or general calling

So when the Lord Jesus stood up in the temple and said if any man thirst let him come on to me and drink was the Lord giving an invitation to everyone in that temple says if any man to everyone in that temple knowing that only some of them could come and that others couldn't come couldn't tell you it would be better to have no explanation of the Lord's words than to put that construction on it sometimes it's better to have no explanation of something than to have a bad one the gospel is not a coded message for the elect only; the gospel is a genuine message to all. It's the same for all. There is only one gospel call, not an external call or an internal call or a general call or an effectual call. there is one gospel call, so there are two kinds of calls in the New Testament. One is the gospel calling, wherein he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ, so there is a gospel call.

I’m glad we heard the gospel call and get out with the gospel it's what the world needs to hear and it's to everyone we're to preach it to all and we're to preach it to every creature the second kind of call is the vocational call that is when a person believes the gospel there is with that man of vocational call either for the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith you're called and Paul said to Timothy who have saved us and called us with an holy calling so that follows salvation who have saved us and called us with an holy calling So, that is the vocational call of every Christian. He is called. He has a holy calling. As a Christian, you are called with a holy calling and, you are to walk worthy of the vocation wherewith you are called. So I put it to you. I hope it's helpful. There are two kinds of calls in the New Testament: the gospel call, which is to everyone, and the vocational call, which is to every Christian. Now, I hope that that helps you a little on the calling but to defend their premise of double predestination the Calvinist has to go into these different kinds of calls for the elect and the non-elect and it changes the gospel it becomes a coded message for the elect only, so I trust those things are something for you to think about uh


P – Perseverance of Saints
We're running out of time here the last one is the perseverance of the saints and what they mean by that is they whom God hath accepted in his beloved effectually called and sanctified by his holy spirit can neither totally nor finally fall away from the spirit of grace but shall certainly persevere therein to the end and be eternally saved so the perseverance of the saint is shall certainly persevere to the end Now, this is not the same as eternal security; this is about the gift. This Calvinist thing is about the gift of perseverance being given to the elect. If he does not persevere, he was never among the elect. So the Calvinist, instead of looking to the finished work of Christ for his assurance, is urged to look to his own perseverance. Thus, the ground of assurance is shifted from the work of Christ to a subjective experience of perseverance.

So, the Calvinist does not ask Am I saved? But the big question for him is, "Am I elected?" How do I know if I’m saved, but how do I know if I am elected? and really uh this can produce a very healthy introspection and many Calvinists uh suffer from doubts not about their salvation so much but about their election and that spoils their whole sense of security and assurance and remember the word of God makes me safe the blood of Christ makes me safe, the word of God makes me sure, so just an observation of this as we go to our close. The election of Calvinism is God's unconditional choice of individual sinners for salvation by divine decree, by which they're drawn irresistibly to faith in Christ. I don't think I’m misrepresenting Calvinism there. I think they would all agree that the election of Armenianism is slightly different, but they still see it as God's choice of individual sinners for salvation conditional on the person's free choice to believe in Christ.

Now, Armenianism is much more palatable than Calvinism, but it's still equated with salvation. Election has to do with the choice of sinners for salvation. In one case, it's called sovereign choice. In the other case, it's a person's free choice. But what is the biblical election? The biblical election is neither of these. I put it to you that "biblical election" is God's choice of the saints in Christ for blessings which follow salvation. Now, I think I think it's we have gone on uh long enough and we will pick up at the gospel in the next session and I would hope that just one more session will do it I I’ve worked you hard there I hope I haven't tired your brain out but I hope you got some help along the way and to recognize where the five-point Calvinist system adds things to the scriptures and adds to the word of God if you take double predestination as your premise you will end having to add and change many scriptures but we will start with just a review of the gospel and we will go into how to read the bible in a proper way without adding and without taking away so thank you for your patience and may the Lord bless his word it's very much teaching rather than practical but I hope that's been a help. So, I'll hand over to you, brother. Thank you