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The Staunch Calvinist

"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards

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1 John 2:2, 'for the sins of the whole world'
Simon Wartanian | 12,591 views | 2,583 words | 0:13:28 hours | 09 February 2014 17:51
1 John 2:2 Propitiation For The Sins Of The Whole World Calvinism Election Predestination Limited Atonement Mercy Sovereignty
...

1 John 2:2 

My little children, I am writing these things to you so that you may not Sin. But if anyone does Sin, we have an advocate with the Father,  Jesus Christ the righteous. 2 He is the propitiation for our Sins, and not for ours only but also for the Sins of the whole world. 1 John 2:1-2 (ESV)

(For a better and more recent defense see here.)

The first word to examine is propitiation. Propitiation (ἱλασμός, G2434) means the appeasement of (divine wrath of) God. Thus it means the forgiveness of Sins as seen for example in Rom 3:25, 1 Jn 4:10.  If we take the “Sins of the world world” to mean the Sins of every Single individual who has ever lived, then we have Universalism on our hands, which is not consistent with the whole testimony of the Bible. Second, we know from the Bible that we have to believe to be saved, we need to have faith to be redeemed (Rom 10:9-10; c.f. “Repentance and faith are necessary for salvation”).

There is a passage in the Gospel according to John that is very similar to 1 Jn 2:2 and I believe it will help us understand what 1 Jn 2:2 is talking about. The passage is Jn 11:51-52.

1 John 2:2 John 11:51-52
He is the propitiation for our Sins, …he prophesied that Jesus would die for the nation,
and not for ours only and not for the nation only,
but also for the Sins of the whole world. but also to gather into one the children of God who are scattered abroad.

John, as a Jew apostle of Jesus was talking to fellow Jew believers and telling them that God not only has a special love for Israel, but also for people/nations outside of Israel. That, Jesus didn’t only die for His people according to the flesh, but also for those who were not Jews, which was shocking to the Jews. This is almost the same message of love that God has for people/nations other than Israel in Jn 3:16.

So, when we put 1 Jn 2:2 and Jn 11:51-52 together to understand 1 Jn 2:2 better, we see that the Apostle is uSing the word “the whole world” in 1 Jn 2:2 not as every individual who lives or has lived, but more as the “children of God who are scattered abroad.“ And those are the ones for whom Christ died, the Gentile elect and the Jew elect.

Commentaries

The ESV Study Bible explains: [1]

1 John 2:2 Propitiation (Gk.hilasmos) here means “a sacrifice that bears God’s wrath and turns it to favor,” and that is also the meaning of the English word “propitiation.” (See note on Rom. 3:25.) As the perfect sacrifice for Sin, Jesus turns away God’s wrath (see also 1 John 4:10). For the Sins of the whole world does not mean that every person will be saved, for John is clear that forgiveness of Sins comes only to those who repent and believe the gospel (see 2:4, 23; 3:10; 5:12; cf.John 3:18; 5:24). But Jesus’ sacrifice is offered and made available to everyone in “the whole world,” not just to John and his current readers. 

The ESV MacArthur Study Bible explains:  [2]

Propitiation. C.f. 4:10. The word means “appeasement” or “satisfaction.” The sacrifice of Jesus on the cross satisfied the demands of God’s holiness for the punishment of Sin (cf. Rom. 1:18; 2 Cor. 5:21; Eph 2:3). So Jesus propitiated or satisfied God. For the Sins of the whole world. This is a generic term, referring not to every Single individual, but to mankind in general. Christ actually paid the penalty only for those who would repent and believe. A number of Scriptur...

1689 Baptist Confession Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof - Commentary
Simon Wartanian | 12,560 views | 3,261 words | 0:17:00 hours | 05 March 2015 19:57
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 20 General Revelation Special Revelation The Necessity Of The Gospel The Work Of The Holy Spirit
...pture for salvation. The Confession acknowledges the strength of natural/general revelation, but general revelation is not enough for salvation. General revelation is enough for condemnation. The gospel and the work of the Holy Spirit are necessary for salvation. This chapter concerns itself less with “what” the gospel is than to confess the necessity of special revelation over against those who would reject special revelation and claim that they can come to salvation merely through general revelation. 

§1 God was pleased to give forth the promise of Christ

  1. The covenant of works being broken by Sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise the gospel, as to the substance of it, was revealed, and [is] therein effectual for the conversion and salvation of Sinners. 1
    1. Gen. 3:15 with Eph. 2:12; Gal. 4:4; Heb. 11:13; Luke 2:25, 38; 23:51; Rom. 4:13-16; Gal. 3:15-22; Rev. 13:8[2]

The covenant of works that was given to Adam was broken by Sin and thereby made unprofitable unto life (see also chapter 6:1). Now, it only administers its curse—death. Therefore, God was pleased to give forth the promise of Christ (Gen. 3:15; Eph. 2:12) as He had purposed to save the elect by Christ from all eternity. In this promise of Christ, the gospel was revealed as the means of calling the elect (Gal. 3:8; Luke 2:25, 38). As the gospel was revealed in this promise, God worked to beget in the elect faith and repentance so that they would embrace this promise, which was effectual for the conversion and salvation of Sinners (Gal. 3:15-22). This promise of Christ was, essentially or in substance, the promise of the gospel and salvation, which is what Christ accomplished on behalf of the elect. 

Salvation was always through Christ, whether people were consciously aware of that or not. They were saved by faith alone and by not works. By loosely reading the Old Testament and seeing the absence of the cross, we may think that salvation was by works under the Old Testament, but now, in the New Testament era, it is by grace. This is completely false and a grave mistake. Salvation has always been by grace. The reason that this is so is because the Adamic Covenant (see here), which could have provided eternal life if Adam obeyed, was broken. When that covenant was broken, the promise of eternal life by obedience was likewise broken and became unprofitable for Adam’s fallen and Sin-cursed descendants. The Covenant of Works which was made with Adam in Eden lost the ability to give eternal life because it is now broken. That covenant did not contain provisions for atonement and now it could only administer the curse of that covenant—death. We see in Genesis 3 that just after God, the covenant Lord, confronts Adam and Eve with their Sin, He likewise gives the promise of the Savior:

Gen. 3:15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

This is indisputably a promise of the Savior, the first one and that is why it is called the Proto-Evangelium, meaning, the first (giving-out of the) gospel. God promises a Seed, an Offspring Who would conquer the serpent, who is the Devil. At this point of time, it seems pretty vague, but as time goes by we come to know more about this Offspring and S...

1689 Baptist Confession Chapter 27: Of the Communion of Saints
Simon Wartanian | 11,423 views | 4,813 words | 0:25:13 hours | 06 March 2015 23:08
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 27 Of The Communion Of Saints Fellowship Christian Love Union With Christ
... 3:21-23; 12:7, 25-27
  • Rom. 1:12; 12:10-13; 1 Thess. 5:11,14; 1 Peter 3:8; 1 John 3:17-18; Col. 6:10; Gal. 6:10

    • All saints...are united to Jesus Christ (e.g., Eph. 1:1, 4; Phil. 1:1; Col. 1:2). They are in Him and identified with Him. To be united to Jesus Christ means that they have fellowship in His graces, sufferings, death, resurrection, and glory (Rom. 6:1-6; Col. 3:3-4; 1 John 1:3). They are united with Him in these aspects. For example, in the case of His death and resurrection, it is as if we died and rose again with Him. We did not literally and physically die with Him, but Since we have been united to our Head, whatever He does or did on our behalf is counted as our own. This union with Jesus Christ is by His Spirit, and faith (Eph. 3:16-17; 2 Cor. 3:17-18). There is no other way in which we can be united to Jesus Christ and experience the benefits of this union. In all of this, we do not become one person with Him. We still remain us and separate from Him, but we share in Him and are one with Him spiritually and by virtue of His headship.

    This union to Jesus Christ goes beyond us and the Lord. In fact, after we have been united to the Lord, we are united one another in love (John 13:34-35; Eph. 4:15). Union with Christ does not only make us one with the Lord, but also it unites us to others who are one with the Lord. In the same way, we share and have communion in each other gifts and graces. We seek to serve each other and bless others with the gifts and graces which God has bestowed upon us. We are, in fact, obliged to the performance of such duties which conduce to our mutual good (Rom. 1:12; 12:10-13). This duty is public and private, and it does not only concern spiritual things (in the inward...man), but also physically providing for those lacking supply and in need of help materially (in the...outward man).

    Defining Union with Christ

    All the elect are united to Christ. They were united in His death (Gal. 2:20) and share the undeserved blesSings coming from his perfect life, death, resurrection, and ascension in glory. This union with Christ does not make us one person with Him or with God, that is blasphemy. Rather, we become one with Him in spirit, love, and communion sharing in all those blesSings which the Father has given to Christ. This union with Christ spans from eternity past to eternity future. What is then this union with Christ actually? Simply said, it is the application of Christ’s accomplished redemption for the elect in space and time. R. L. Dabney writes:

    When made one with His Redeeming Head, then all the communicable graces of that Head begin to transfer themselves to him. Thus we find that each kind of benefit which makes up redemption is, in different parts of the Scripture, deduced from this union as their source; Justification, spiritual strength, life, resurrection of the body, good works, prayer and praise, sanctification, perseverance, etc., etc. Eph. 1:4, 6, 11, 13; Col. 1:24; Rom. 6:3-6, 8; Col. 2:10; Gal. 2:20; Phil. 3:9; John 15:1-5.[2]

    John Murray, in his Redemption: Accomplish and Applied, noted that in the Christian life “Nothing is more central or basic than union and communion with Christ.”[3] Therefore, it should be beneficial to us to take the time and see what the Scriptures say about our union with the Savior. In the same place, Murray notes that union with Christ is not an aspect of the application of redemption as repentance, faith, effectual calling, but ...

    Hebrews 6:4-6, Apostasy and Calvinism
    Simon Wartanian | 15,796 views | 11,271 words | 0:59:55 hours | 15 May 2016 15:27
    Hebrews 6 Apostasy Perseverance Of The Saints Reformed Theology Calvinism Falling Away From Grace
    ... #ff00ff;"impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, Since they are crucifying once again the Son of God to their own harm and holding him up to contempt.

    (This post is taken from a section in my commentary on chapter 17 of the 1689 Baptist Confession, so there are some things here that have been previously argued for, as for example the positive case for the doctrine of Perseverance).

    This is arguably one of the most difficult and notorious passages in Holy Writ. There is no consensus on its interpretation. I have consulted many commentaries and articles on this passage and I come to it knowing that I don’t have all the answers. But I also come to it with presuppositions in mind. I am unashamed to say that the Bible does in fact teach the Perseverance of the Saints, therefore this passage cannot be describing the actual apostasy of a regenerate believer totally from the faith. It may be a warning about true believers, it may be hypothetical, but what it cannot be is say that some true and regenerate believers will in fact fall away completely from the faith. I have argued that even in the book of Hebrews itself, the doctrine of Perseverance and the perfection of the work of Christ on behalf of the elect is taught. I have consulted the following articles and commentaries and will cite from some of them freely in the following discussion:

    The passage does not say that regenerate believers apostatize:

    • John Calvin. Commentaries. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be found at here.
    • John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. Hebrews 6:4-9. Can also be read at here.
    • Arthur W. Pink. Exposition of Hebrews. Taken from the TheWord Bible Software. Chapters 24-27. His commentary on Hebrews 6 can be found here.
    • Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). Chapter 40.
    • John M. Frame. Systematic Theology: An Introduction to Christian Belief. (Phillipsburg, NJ: P&R Publishing, 2014). Chapter 44.
    • J. Ligon Duncan III – Falling Away? (Sermon)
    • Mathew Poole - English Annotations on the Holy Bible. Commentary on Hebrews 6, here.
    • William Burkitt – Expository Notes with Practical Observations on the New Testament. Commentary on Hebrews 6, here. 
    • Albert Barnes - Notes on the New Testament. Commentary on Hebrews 6, here. He accepts that the descriptions describe a true Christian, but rejects that it is possible for a true Christian to apostatize.
    • Robert Jamieson, Andrew Robert Fausset, David Brown – Commentary Critical and Explanatory on the Whole Bible. Commentary on Hebrews 6, here.
    • Matthew Henry – Complete Commentary on the Bible. Commentary on Hebrews 6, here.
    • Bob Utley – You Can Understand The Bible (Not that explicit). Commentary on Hebrews 6, here and here.
    • John Owen – Exposition of Hebrews. Commentary on Hebrews 6, here.
    • Steven J. Cole – Lesson 17: When Repentance Becomes Impossible (Hebrews 6:4-8).

    The passage describes regenerate believers who have fallen away:

    1 Timothy 2:4 & Titus 2:11, 'desires all people to be saved'
    Simon Wartanian | 14,907 views | 2,692 words | 0:14:11 hours | 07 September 2014 16:04
    Limited Atonement Timothy 2:4 Titus 2:11 Universalism Intercession The Cross ESV Study Bible MacArthur Study Bible Reformation Study Bible NLT Study Bible
    ...way. Taken from the online version at www.esvbible.org

    ...
    Romans 11:32, 'he may have mercy on all'
    Simon Wartanian | 7,083 views | 1,404 words | 0:07:37 hours | 10 February 2014 14:29
    Mercy On All Calvinism Predestination Limited Atonement Mercy Sovereignty Unconditional Election John Gill Adam Clarke
    ...p;[1] ESV Study Bible, 2008 (Crossway). Taken from the Online Version at www.esvbible.org 

    ...
    1689 Baptist Confession Chapter 12: Of Adoption - Commentary
    Simon Wartanian | 10,833 views | 2,439 words | 0:12:42 hours | 04 March 2015 21:56
    The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 12 Chapter Twelve Adoption Children Of God
    ... Prov. 14:26; Matt. 6:30, 32; 1 Peter 5:7; Heb. 12:6; Isa. 54:8-9; Lam. 3:31; Eph. 4:30
  • Rom. 8:17; Heb. 1:14; 9:15

    • God has vouchsafed, i.e., granted, all of them that are justified...in and for the sake of His only Son Jesus Christ, to make partakers of the grace of adoption (Eph. 1:5; Gal. 3:24-26; John 1:12-13). No justified person misses this grace of adoption. Their adoption, as well as their election (chapter 3:5), having the blesSings of redemption (chapter 8:8), effectual calling and regeneration (chapter 10:2), justification (chapter 11:3), were not based in themselves. The absolute and free grace of God dominates all of the Christian life. Because we are in...His Only Son Jesus Christ, we are likewise counted as sons (Gal. 3:26-29; 4:4-5). And for the sake of His Only Son and the work He accomplished upon the cross, whereby He purchased our redemption with all of its blesSings, we are adopted as sons of God. By this grace of adoption, we are to enjoy the liberties and privileges of the children of God (John 1:12-13). We are freed from Sin and are able to willingly please God. We are privileged as children of God and of having God as our Father. The Confession then goes on to list the privileges which the children of God have.

    They have His name put upon them (Rev. 3:12), meaning that they belong to Him. He is their owner. He is their Father and Master. They receive the spirit of adoption (Rom. 8:15), Who is the Holy Spirit of God. The Spirit testifies with our spirit about our identity as children of God (Rom. 8:14-17). As children, we have access to the throne of grace with boldness (Heb. 4:16), because God is our Abba, Father. A child should not be afraid to approach their father. So likewise, we, as children of the Father, we may go to the throne of grace with boldness! We, by the fatherly care of God, are pitied, protected, provided for, and chastened by Him as by a Father (Ps. 103:13; Prov. 14:26; Matt. 6:30-32; Heb. 12:6 ). He cares for us and provides for us. But an important part of how He proves that He is our Father and we are His children is by disciplining us. He thereby proves that He cares for us and the wrong things which we do. But this disciplining or chastiSing is not for the purpose of condemning us. No. We are never cast off (John 6:37-39). It is for the purpose of us sharing in His holiness (Heb. 12:10). We are never cast off, but sealed to the day of redemption (Eph. 4:30), meaning that we are absolutely safe in our state of adoption and grace. God will not diSinherit us, but He will discipline us when we Sin. Since we are sealed it means that we will inherit the promises for we are heirs of eternal salvation (Heb. 1:14; 9:15). Salvation has been promised for us from all eternity and now it is being realized in our effectual calling, faith, justification, adoption and all the other graces which God lavishes upon us.

    The Golden Chain of Romans 8:29-30 continues. After our justification, the Lord takes us into His fold and adopts us for the sake of Christ as children and heirs of Him. This is done to all who are justified. It is not a privilege only of some believers, but the privilege of all the believers. All who are justified are also made children of God. “Vouchsafe” is an old word meaning “to condescend to grant or bestow something.” Just like God condescended to make a covenant with man (chapter 7:1), so likewise the Lord condescends and by grace gives us privileges that we ...

    Review of Dean Davis' The High King of Heaven on Amillennialism
    Simon Wartanian | 13,085 views | 8,095 words | 0:42:03 hours | 13 April 2015 23:31
    Review Book Review Dean Davis The High King Of Heaven Amillennialism Eschatology Reformed Eschatology
    ...

    In essence, the Kingdom of God is the direct reign of God the Father, through the Son, by the Spirit, over his redeemed creatures; creatures who have been rescued from every spiritual and physical enemy, and restored to every spiritual and physical friend that God planned for them in the beginning. Also, the Kingdom is the blessed realm that this redemptive reign creates, and over which it forever rules. Page 65.

    This he does not merely assume, but ably goes to prove it from the Bible, here is a summary of his five points:

    1. The Kingdom is the direct reign of God the Father (Mt 6:10)
    2. The Kingdom is a sphere of wholeness and blesSing (Mt 9:35; 10:7-8; 12:28)
    3. The Kingdom is mediated by the Son of God (John 5:19, 30; 6:38;  8:28; 12:49; 14:10)
    4. The Kingdom is effected by the Spirit of God (Mt 12:28; Acts 1:4-8)
    5. The Kingdom is a realm beneath a reign (Mt 13:41-42; Rev 11:15)

    Thereby is indeed the definition that he gives is justified and satisfactory.

    The Two-Staged Kingdom

    Amillennarians see the Kingdom of God coming in two stages, separated by the Parousia of our Lord:

    1. The Kingdom of the Son (already, the present Era of Proclamation)
    2. The Kingdom of the Father (not yet, the future World/Age to Come)

    Now, the terminology used here is not meant to give the idea that the Son has no share in the second stage of the Kingdom or that the Father has no share in the first, but rather is taken from 1 Corinthians 15:24-28 where we learn that at the Coming of our Lord, the Lord Jesus will deliver His Kingdom, His consummated Kingdom to God the Father and will be subjected to Him. Thus, seeing a difference between the present Kingdom of the Son (which is to be delivered up to the Father) and the coming Kingdom of the Father (which is the eternal World to Come). This terminology is also supported by Matthew 13:41-43.

    The two-staged Kingdom is seen from Jesus’ own contrast of this present age and the age to come. Here is a table I made for myself:            

    Verse This age The age to come
    Mt 12:32 …will not be forgiven, either in this age or in the age to come (compare Mk 3:28-30)
    Mk 10:30 …receive many times more in this time, and in the age to come eternal life. (Lk 18:30)
    Eph 1:21 …far above all rule and authority…not only in this age But also in the one to come
    Lk 20:34-36 The sons of this age marry… but those who are considered worthy to attain to that age and to the resurrection… neither marry… they cannot die anymore… equal to angels and are sons of God, being sons of the resurrection
    1Cor 1:20 Where is the debater of this age? Has not God made foolish the wisdom of the world?  
    1Cor 2:6 …although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away.  
    2Cor 4:4 …god of this world (age) has blinded the minds of the unbelievers…  
    Gal 1:4 who gave himself for our Sins to deliver us from the present evil age…  
    1Tim 6:17, 19 As for the rich in this present age… treasure for themselves as a good foundation for the future…
    Titus 2:12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age  

     

    Not forgetting that Jesus already affirmed that the Kingdom came ...

    Extensive review of Jonathan Menn's Biblical Eschatology
    Simon Wartanian | 4,116 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11
    Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium
    ... 8; 9:7, 9, 17). (p. 10).

    It is also to be observed that the change from the Old Covenant to the New Covenant is astronomical. We cannot interpret the Old Testament as if the Lord Jesus Christ—the Messiah of Israel—has not yet come. In light of Christ’s first coming, the Old Testament must be interpreted by the light which is still shining forth from the empty tomb. The Messiah is not a mere addition to Old Testament prophecy but is the heart of it and in Him (and those who are joined to Him) they find their ultimate fulfillment. Therefore, when we consider the temple in Old Testament prophecy, we must never think of a building of brick and mortar, Since Christ Himself claimed to be the true temple (John 2:19-22) and the rest of the NT makes also clear that His people are the temple (e.g., Eph. 2:19-22; 2 Cor. 6:16-18). Therefore, to think of a return to a physical building is such an anti-climax that it is unimaginable how Christian interpreters can match it with the progressive nature of revelation which is fulfilled in the New Covenant. At this point it is also important to understand the purpose for which the physical temple (to keep uSing the same example) was given. The purpose of the temple was to be a place where the true God would be worshiped and meet with His people. Under the New Covenant, this purpose is fulfilled in the believers being the true temple of God. Therefore, the focus should not be on the physical building of the temple, but on the purpose for which it was given. Since the purpose for which it was given is fulfilled, therefore, the temple is likewise fulfilled. This is placing Old Testament prophecy in its covenantal context so that the people of God could understand yet it was not the purpose of Old Testament to give the idea that the physical temple will be rebuilt (think of Jer. 3:16-17 for example). The reality to which the temple pointed is already here, what use is the type if the antitype is already in place? Menn cites Graeme Goldsworthy who observes, “This means that the form and the content of the fulfillment exceeds by far the form and content of the promises themselves. . . . Literalism involves the very serious error of not listening to what the New Testament says about fulfillment. It assumes that the fulfillment must correspond exactly to the form of the promise.” (p. 13).

    At this point, we have articulated the principle that the best interpreter of the Old Testament is the Holy Spirit in the New Testament. Whatever the New Testament says is the fulfillment of a text in the Old Testament, that is the best interpretation of a text in the Old Testament. Sometimes, it may seem weird for us how the authors of the New Testament interpret a particular passage, but Since the Holy Spirit was present with the prophets as well as the apostles, we know that the apostolic interpretation is correct.

    Old Testament eschatology

    The Latter Days

    After discusSing prophecy and apocalyptic, chapter 3 moves to the “Old Testament Eschatological Expectations and the Significance of Christ’s First Coming.” The Old Testament contains many eschatological themes, but it is difficult to bring them into a coherent whole. One unifying aspect of the eschatological expectations is summed up under the “latter days” statements. For example (pp. 20-21):

    Welcome To The Staunch Calvinist
    Simon Wartanian | 14,519 views | 547 words | 0:02:57 hours | 08 March 2014 16:57
    Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist
    ...complete:

    1. Of the Holy Scriptures
    2. Of God and the Holy Trinity (the attributes of God and a case for the doctrine of the Blessed Trinity)
    3. Of God’s Decree (I make a case for predestination, election, reprobation and absolute sovereignty even over evil and Sin)
    4. Of Creation
    5. Of Divine Providence
    6. Of the Fall of Man, Of Sin, And of the Punishment Thereof (Total Depravity)
    7. Of God’s Covenant (1689 Federalism)
    8. Of Christ the Mediator (including a case for the Substitutionary Atonement, Active and Passive Obedience of Christ, Definite Atonement and answers to passages used against the doctrine)
    9. Of Free Will (with the help of Jonathan Edwards, the consistency of moral agency being found in carrying one’s desires, the inconsistencies of libertarian free will, explanation of necessity and inability)
    10. Of Effectual Calling (with a case for infant salvation)
    11. Of Justification (faith is a gift and regeneration precedes faith)
    12. Of Adoption
    13. Of Sanctification
    14. Of Saving Faith
    15. Of Repentance Unto Life and Salvation
    16. Of Good Works
    17. Of The Perseverance Of The Saints (A positive case for the Reformed doctrine and responses to passages such as Hebrews 6 and the like)
    18. Of The Assurance Of Grace And Salvation
    19. Of The Law Of God (Threefold Division of the Law, the Decalogue before Moses, a brief exposition of the Decalogue, ceremonial and civil laws, the abiding moral law under the New Covenant in the OT prophecy and the NT, Threefold Uses of the Law, The Law and the Gospel)
    20. Of The Gospel, And Of The Extent Of The Grace Thereof
    21. Of Christian Liberty And Liberty of Conscience
    22. Of Religious Worship And the Sabbath Day (A case for the Regulative Principle of Worship and the Christian Sabbath)
    23. Of Lawful Oaths And Vows
    24. Of The Civil Magistrate
    25. Of Marriage
    26. Of The Church
    27. Of the Communion of Saints
    28. Of Baptism And The Lord’s Supper
    29. Of Baptism
    30. Of The Lord’s Supper
    31. Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)
    32. Of The Last Judgment (Endless punishment in Hell contra Annihilationism)
    ...