By B. B. Warfield, D.D. (1851-1921)
Being part of an address on “The Present Day Attitude toward Calvinism” which is contained in the booklet Calvin as a Theologian and Calvinism Today, published by the Sovereign Grace Union, 34-40 Ludgate Hill, London, E.C.4.
Calvinism is evangelicalism in its pure and only stable expression, and when we say evangelicalism we say sin and salvation. It means utter dependence on God for salvation. It implies therefore, need of salvation and a profound sense of this need, along with an equally profound sense of helplessness in the presence of this need, and utter dependence on God for its satisfaction. Its type is found in the publican who smote his breast and cried, “God be merciful to me a sinner!” No question there of saving himself, or of helping God to save him, or of opening the way to God to save him. No question of anything but “I am a sinner, and all my hope is in God my Saviour!” This is Calvinism, not just something like Calvinism or an approach to Calvinism, but Calvinism in its vital manifestation. Wherever this attitude of heart is found and is given expression in direct and unambiguous terms, there is Calvinism. Wherever this attitude of mind and heart is fallen away from, in however small a measure, there Calvinism has become impossible.
For Calvinism, in this soteriological aspect of it, is just the perception and expression and defence of the utter dependence of the soul on the free grace of God for salvation. All its so-called hard features—its doctrine of original sin; yes, speak it right out, its doctrine of total depravity and the entire inability of the sinful will to good; its doctrine of election, or, to put it in the words everywhere spoken against, its doctrine of predestination and preterition, of reprobation itself—mean just this and nothing more.
Calvinism will not play fast and loose with the free grace of God. It is set upon giving to God, and to God alone, the glory and all the glory of salvation. There are others than Calvinists, no doubt, who would fain make the same great confession. But they make it with reserves; or they painfully justify the making of it by some tenuous theory which confuses nature and grace. They leave logical pitfalls on this side or that; and the difference between logical pitfalls and other pitfalls is that the wayfarer may fall into the others, but the plain man, just because his is a simple mind, must fall into those. Calvinism will leave no logical pitfalls, and will make no reserves. It will have nothing to do with theories whose function it is to explain away facts. It confesses, with a heart full of adoring gratitude, that to God and to God alone belongs salvation and the whole of salvation; that He it is, and He alone, who works salvation in its whole reach. Any falling away in the slightest measure from this great confession is to fall away from Calvinism. Any intrusion of any human merit, or act, or disposition, or power, as ground or cause or occasion, into the process of divine salvation—whether in the way of power to resist or of ability to improve grace, of the opening of the soul to the reception of grace, or of the employment of grace already received—is a breach with Calvinism.
Calvinism is the casting of the soul wholly on the free grace of God alone, to whom alone belongs salvation.
The Calvinist is the man who has seen God, and who, having seen God in His Glory, is filled on the one hand, with a sense of his own unworthiness to stand in God’s sight, as a creature, and much more as a sinner, and, on the other hand, with adoring wonder that nevertheless this God is a God who receives sinners. He who believes in God without reserve, and is determined that God shall be God to him, in all his thinking, feeling, willing—in the entire compass of his life activities, intellectual, moral, spiritual—throughout all his individual, social, religious relations—is, by the force of that strictest of all logic which presides over the outworking of principles into thought and life, by the very necessity of the case, a Calvinist.