Hyper-Calvinism is a branch of Protestant theology that places a strong emphasis on God's sovereignty at the expense of human responsibility.
Daniel goes on to suggest that the real difference between "High" and "Hyper-" Calvinism is the word "offer"[10] Iain Murray 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.
[14] David Engelsma notes that his own denomination, the Protestant Reformed Churches in America, has been labelled as "Hyper-Calvinist" for its rejection of the "well-meant offer of the gospel".
According to J. I. Packer, Baxter "devised an eclectic middle route between Reformed, Arminian, and Roman doctrines of grace: interpreting the kingdom of God in terms of contemporary political ideas, he explained Christ's death as an act of universal redemption (penal and vicarious, but not substitutionary), in virtue of which God has made a new law offering pardon and amnesty to the penitent.
The Baptist 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.
[24] The English Anglican Church pastor Robert Hawker contended that Jesus only invited the weary and heavy laden.
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.
[25] Denial of duty-faithArticle 26 states a confession that the natural man should not be given exhortation or duties to "spiritually and savingly" repent and believe.
[28] W. Kitchen reasoned in a Strict Baptists 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.
John Calvin denied that the sins of the reprobate have been expiated, but he maintained that Christ died sufficiently for the whole world and only efficiently for the elect.
Verification that such scripture citations were a matter of doctrinal controversy may be seen in William Jeyes Styles' A Manual of Faith and Practice,[38] Andrew Fuller's The Gospel Worthy of All Acceptation,[39] John Gill's The Cause of God and Truth,[40] Richard Baxter's Universal Redemption,[41] Daniel Whitby's A Discourse Concerning Election and Reprobation [42] and William Button's The Nature of Special Faith in Christ Considered.
[43] Arthur Pink wrote an article arguing for the doctrine of faith as the bounden duty of every person who hears the gospel.
Additional scriptures Isaiah 55:6–7 is addressed by William Button (The Nature of Special Faith in Christ Considered, pg.
Verification that such scripture citations were a matter of doctrinal controversy may be seen in William Jeyes Styles' Baptist Manual Complete,[38] Andrew Fuller's The Gospel Worthy of All Acceptation,[39] John Gill's The Cause of God and Truth,[40] Richard Baxter's Universal Redemption,[41] Daniel Whitby's A Discourse Concerning Election and Reprobation [42] and William Button's The Nature of Special Faith in Christ Considered.