Hyper-Calvinism - Knowledge

367:. He affirmed that Jesus makes his favor "common to all" and offered "indiscriminately to all", though not "extended to all"; for all do not receive him. He also stated that it is their unbelief which prevents anyone from receiving benefit from the death of Christ. With reference to God's desire concerning the reprobate wicked, Calvin condemns the view of Georgius the Sicilian that "God Would have all men to be saved" and continues by saying "It follows, therefore, according to his understanding of that passage, either that God is disappointed in His wishes, or that all men without exception must be saved … why, if such be the case, God did not command the Gospel to be preached to all men indiscriminately from the beginning of the world? why He so many generations of men to wander for so many ages in all the darkness of death?" 45:), where the atonement of Christ was and is difficult for the non-elect to understand, where man has little to do with his salvation, there being nothing man can do to resist being saved, wherein evangelism was given lower emphasis as compared to traditional Calvinism, and where assurance of salvation was felt within a person, identified by introspection. (From Toon, Peter. The Emergence of Hyper-Calvinism in English Nonconformity 1689-1765. Eugene, OR: Wipf and Stock Publishers. 2011 (1967), pp. 144-145) 800: 403:; he reasoned that God commands every person that hears the gospel to "take his gift Christ out of his hand", that Christ offers himself "Fully, freely, earnestly, and indefinitely" to all persons that hear the gospel "without exception", that this offer is for every person's case "as if he was named in it" and that to embrace the offer of Christ is to be persuaded that "Christ in the promise is mine." 532:

without exception" concerning the "necessity of seeking righteousness in Christ." John Gill understood these scriptures to refer to "not all men," but to persons who "believe in Christ for salvation" and that there is no room here for any person to "despair of the grace and righteousness of Christ" on account of viewing themselves as the worst of sinners.

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Hyper-Calvinism as a concept is sometimes applied broadly to denominations more theologically conservative than the speaker's, rather than to a consistent theological stance. Nonetheless, Hyper-Calvinism is distinguished as a distinct theological branch, associated with figures such as the 18th-century theologian

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this article is not meant to minimize the sin of unbelief. He understood this article to be a denial that man is duty bound to believe "each individual is himself" included in the redemption work of Christ and he affirmed that man is "inexcusable in his unbelief" against God's revealed word and works. The

199:". Engelsma disputes this label, and says that Hyper-Calvinism is instead "the denial that God in the preaching of the gospel calls everyone who hears the preaching to repent and believe... that the church should call everyone in the preaching... that the unregenerated have a duty to repent and believe." 2586:

A Discourse Concerning I. The True Import of the Words Election and Reprobation, and the Things Signified by Them in the Holy Scripture. II. The Extent of Christ's Redemption. III. The Grace of God ... IV. The Liberty of the Will in a State of Trial and Probation. V. The Perseverance Or Defectibility

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John Foreman reasoned from this scripture that grace is "sovereign and particular only" and that here is the reason why all men are not called and saved by God's purpose and grace given before the world began. In light of this, he contended against the view that persons are "damned for not coming" to

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Andrew Fuller reasoned that this scripture is spoken to "rebellious subjects" and to not "submit" to this mercy is to maintain "the war." Albert Barnes, on this scripture, stated that "ministers of reconciliation" are to "urge this duty on their fellow-men." John Calvin commented here that the phrase

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Andrew Fuller stated that the belief which was required of these "unbelievers" would have "issued in their salvation." William Styles understood "believe in the light” to mean "receive my testimony concerning Myself and My mission" and that the title "children of light" intends "Jews whose minds were

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On this scripture, Richard Baxter interpreted the world which Jesus came to save to be divided into believers who will eventually be saved and unbelievers who will eventually be condemned. John Calvin stated that the word "world" is repeated here so that no man may consider himself "wholly excluded",

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Albert Barnes reasoned that this scripture is "applicable to all persons" and is the method by which Jesus seeks to come into the heart of a sinner. William Styles commented that this scripture is not referring to the unconverted, but rather regenerated persons of the church at Laodicea who were in

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Adam Clarke commented here that all human creatures are "equally helpless and guilty" and therefore God's "endless mercy has embraced all." John Calvin stated here that Christ "is offered to all" and becomes an advantage only to believers. He also commented that the apostle Paul here "urges on all,

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came to prepare a church for Christ by "inviting all" to him. John Gill reasoned that the faith here required was not to believe Jesus died for them, but to acknowledge him as the Messiah. He also contended that souls who are made sensible of their lost state and "need of a Savior" ought to believe

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which so stresses the sovereignty of God by overemphasizing the secret over the revealed will and eternity over time, that it minimizes the responsibility of Man, notably with respect to the denial of the word ‘offer’ in relation to the preaching of the Gospel of a finished and limited atonement,

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notes that the expression "Hyper-Calvinism" came to be generally used in the 19th century, while the terms "False Calvinism" and "High Calvinism" were used near the end of the 18th century to define the same doctrinal views. "High Calvinism" has sometimes been used as a synonym for Hyper-Calvinism,

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Article 26 states a confession that the natural man should not be given exhortation or duties to "spiritually and savingly" repent and believe. Article 26 has been a subject of controversy concerning what was intended. In his book "What Gospel Standard Baptists Believe", J.H. Gosden clarifies that

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William Button made the argument here that "if faith is a duty (and so a work)" the apostle Paul should have rather said "It is of faith that it might be by works." He concluded that there is a "beauty" here in the apostles words because faith is rather a "blessing of the covenant of grace" and a

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minister Daniel Whitaker reasoned against "Baxterianism" and defined it as the teaching that Christ died intentionally for the elect only, but sufficiently for the rest. He believed that the Baxterian view allowed a possible and probable salvation for non-elect persons from the sufficiency of the

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Article 24 states a confession that invitations of the gospel are only for sensible sinners who are made aware of their need for Christ. Article 27 states a denial that the non-elect are ever enlightened by the Holy Spirit to receive grace. Article 29 states a confession that the gospel is to be

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In his publication from 1825, George Croft defined Hyper-Calvinism as holding to a particular design of Christ's death and denying a general design. He also notes that Hyper-Calvinists were generally styled High-Calvinists because they had views above genuine Calvinism: denying that the death of

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understood that Christ here expresses his "will for their temporal good" that they may be gathered under the ministry of his word and acknowledge him as the Messiah in order to preserve them from the "temporal ruin" threatened upon their city. He concludes that this scripture does not prove men

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commented here that "it would be in vain" for Christ to invite those who are "devoted to the world" or those who are "intoxicated with their own righteousness." On this verse, he also stated that Christ is "ready to reveal the Father to all" though the greater part is careless of coming to

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concluded from this scripture that "unconverted sinners are commanded to believe in Christ for salvation" and that "believing in Christ for salvation is their duty." William Button understood the phrase "Kiss the Son" as a duty to reverence Christ and the phrase "Blessed are they" to be an

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The term originated in the 19th century as a sometimes-pejorative descriptor predated by terms such as "false Calvinism" and "High Calvinism". The term can be used vaguely, and its distinction from traditional Calvinism is not always clear; writers such as Jim Ellis have suggested that

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The beliefs which have been termed "Hyper-Calvinism" may be seen in historic writings of numerous Calvinistic ministers and in the Gospel Standard Articles of Faith (See Articles 24, 26, 27, 28 and 29). The Hyper-Calvinism of these articles arose in part as a reaction to the

172:; Jim Ellis suggests that "it seems as if anyone to the right of one's own theological position is fair game to be labeled a hyper-Calvinist." Notwithstanding this, people who have been described as Hyper-Calvinists include John Skepp (d. 1721), Lewis Wayman (d. 1764), 411:

Both Calvinistic and non-Calvinistic ministers have expounded on several Bible passages as contradicting the doctrines which are considered to be Hyper-Calvinism. Verification that such scripture citations were a matter of doctrinal controversy may be seen in

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minister William Wales Horne asserted from this scripture that because faith is a grace of the Spirit, it is therefore not a duty of the law. He also reasoned that faith is not "a duty which God requires of his people," but rather "a grace which he gives

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Jim Ellis argues that "adequately defining what constitutes the fundamental error of hyper-Calvinism" is problematic because many definitions "blur the distinction between it and legitimate Calvinism", and most of them include an apparent bias against

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is taught in the Canons of Dort, the term "Hyper-Calvinism" in previous generations has been used to define those who reject the view that the atonement is sufficient for all mankind or that there is a general design in the death of Christ.

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thus undermining the universal duty of sinners to believe savingly with assurance that the Lord Jesus Christ died for them." Daniel goes on to suggest that the real difference between "High" and "Hyper-" Calvinism is the word "offer"

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While "Hyper Calvinism" reasons that the sufficiency of the atonement extends no further than its efficiency, "Orthodox Calvinism" reasons that Christ suffered sufficiently for the whole world, but efficiently only for the elect.

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adopts a different approach, putting the emphasis on the denial of a "universal command to repent and believe" and the assertion "that we have only warrant to invite to Christ those who are conscious of a sense of sin and need."

315:" to invite all. He also reasoned that an attempt to offer Christ is "little short of blasphemy" and those who make invitations to allure the carnal world to faith and repentance know not the scriptures nor the power of God. 286:

is "insufficient" to save those whom Christ never intended to save. He reasoned that Christ has never benefited any person "unintentionally" and that his meritorious worth should not be divided or confounded.

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Several bible passages are urged as supporting the doctrines which are considered to be Hyper-Calvinism. Verification that such scripture citations were a matter of doctrinal controversy may be seen in

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John Foreman made an argument here that their faith was not a "duty produced of themselves" or of a "divine requirement," for God determined that his gift should "not be of works, and so not of duty."

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John Gill taught that the persons here under the description of "thirsty" are spiritual persons "thirsting after forgiveness of sin by the blood of Christ" and to such is the gospel invitation given.

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Christ was "in any respect" intended for the salvation of all, not inviting all to believe in Christ for salvation, contending that invitations should only be given to the "willing", and holding to

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The Christian Instructor; Containing a Brief But Comprehensive View of the Evidences, Doctrines, Duties, External Economy and Prospects of the Christian Religion. In the Form of Question and Answer

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are able to understand Christ's atonement, but that the sufficiency of the atonement stretches to all humanity, while Hyper-Calvinism argues the atonement is sufficient only to the elect.

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John Gill reasoned from this scripture that the persons invited here are "not all the individuals of mankind," but those who are "burdened with the guilt of sin upon their consciences."

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Isaiah 55:6–7 is addressed by William Button (The Nature of Special Faith in Christ Considered, pg. 30). Acts 16:30–31 is addressed by John Gill (The Cause of God and Truth, p. 574).

589:"be reconciled" is addressed to believers as a daily embassy "sounded forth in the Church." John Gill commented on this scripture as referring to "new creatures" that Christ died for. 542:"a low and lukewarm state" showing little regard for Christ. He understood the purpose of this appeal to be "not salvation from the punishment of sin," but of communion with Christ. 395:

leaves no room for doubt that the phrase "grace offered" is used in reference to persons who "never truly come" to Christ. In his "Question & Answers on the Shorter Catechism",

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referred to this scripture as teaching that the cause of persons perishing is not "for want of an expiatory Sacrifice", but "for want of Faith" to receive Christ and his benefits.

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reasoned from this scripture that God "calls all men indiscriminately to salvation", that he "wills to gather all to himself" and that this is distinct from his secret purpose to

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magazine that duty-faith would imply a universal design in the atonement by calling on all persons to exercise a faith which grants them to believe Jesus gave himself for them.

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John Gill noted here that Christ "attended the one, and not the other." He also stated that this scripture refers to the "usefulness of Christ to one sort, and not another."

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John 5:34 is addressed by William Styles (A Manual of Faith and Practice, pg. 274). John 10:31 is addressed by William Styles (A Manual of Faith and Practice, pg. 245).

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resist the operations of God's grace, but rather reveals the "obstructions and discouragements" that were "thrown in the way" of attendance to the ministry of his word.

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if he only "keep the road of faith." John Gill commented here that the "world" is referring to the elect in general and in particular God's people among the gentiles.

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believed that "thirst" here does not mean "holy desire after spiritual blessings" but rather a "natural desire of happiness" which God places in every bosom.

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pastor Job Hupton concluded from this scripture that "the eternal inheritance" is not by "the law and its duty," but through "the gospel and its promises."

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believed that here it is evident that there were persons whom Jesus "wished to save, and bled to save" who perished because they would not come unto him.

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denied that there are universal offers of grace made to any, but that grace and salvation are published and revealed in the gospel. The English

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https://web.archive.org/web/20110725182436/http://www.mountzionpbc.org/Pdf/William_Styles_Baptist_Manual_Complete_5a.pdf

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https://web.archive.org/web/20110725182436/http://www.mountzionpbc.org/Pdf/William_Styles_Baptist_Manual_Complete_5a.pdf

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Erroneous and Schismatical Opinions: The Question of Orthodoxy Regarding the Theology of Hanserd Knollys (c.1599-1691)

225:, Baxter "devised an eclectic middle route between Reformed, Arminian, and Roman doctrines of grace: interpreting the 1059: 967: 931: 363:

have been expiated, but he maintained that Christ died sufficiently for the whole world and only efficiently for the

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affirm an abundant sufficiency in the death of Christ of "infinite worth and value" for the whole world. The word

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contended that Jesus only invited the weary and heavy laden. He believed that it is in "direct contradiction to

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Excommunication And The Duty of All Men to Believe, Weighed in The Balance. by William Huntington (1745–1813)

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A Protestant Dictionary: Containing Articles on the History, Doctrines, and Practices of the Christian Church

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wrote an article arguing for the doctrine of faith as the bounden duty of every person who hears the gospel.

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https://web.archive.org/web/20170322103206/http://quintapress.macmate.me/PDF_Books/Universal_Redemption.pdf

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https://web.archive.org/web/20170322103206/http://quintapress.macmate.me/PDF_Books/Universal_Redemption.pdf

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An Essay Towards an Easy, Plain, Practical, and Extensive Explication of the Assembly's Shorter Catechism

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https://web.archive.org/web/20110725182135/http://www.mountzionpbc.org/Duty%20Faith/button-_Book.pdf

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https://web.archive.org/web/20110725182135/http://www.mountzionpbc.org/Duty%20Faith/button-_Book.pdf

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Biblical references used to support the position of gospel invitations going to certain persons only

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of the Saints ...: To which is Added a Postscript, in Answer to Some of Doctor Edwards's Remarks

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of the Saints ...: To which is Added a Postscript, in Answer to Some of Doctor Edwards's Remarks

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and Jesus came that "we may all" trust in Christ for salvation. John Calvin commented here that

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in terms of contemporary political ideas, he explained Christ's death as an act of universal

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What Gospel Standard Baptists Believe: A Commentary on the Gospel Standard Articles of Faith

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and faith, being obedience to this law, are the believer's personal saving righteousness."

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preached in all the world without indiscriminate offers of the gospel to all. The English

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Gospel Standard Articles of Faith, Article 27, The Non-Elect Incapable of Receiving Grace

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History of the English Calvinistic Baptists 1771–1892: from John Gill to C. H. Spurgeon

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from 1904, Charles Neil defined Hyper-Calvinism as a view that maintains the theory of

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Gospel Standard Articles of Faith, Article 26, Duty Faith and Duty Repentance Denied

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Gospel Standard Articles of Faith, Article 29, Indiscriminate Offers of Grace Denied

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On Duty-Faith in Several Relations by W. Kitchen from "The Voice of Truth" (1867)

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that places strong emphasis on supralapsarianism, or salvation from eternity (God

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