The Doctrines of Predestination, Reprobation, and Election

CHAPTER I.

THE CALVINISTIC DOCTRINE OF REPROBATION STATED

The subjects of reprobation and election are so closely connected that they might be considered in one chapter. Indeed, so close is the connection, that certain verses supposed to prove one of them, are also adduced to prove the other, as—“Jacob have I loved, but Esau have I hated.” It is, however, stoutly maintained that election is scriptural, whilst reprobation is repudiated. It is important to have clear ideas on the subject.

What, then, are we to understand by the doctrine of reprobation? The question is not whether those dying in impenitency shall be subjected to suffering; for this is held by the opponents of Calvinism as well as by Calvinists themselves. The question is this, Is it true that God in a past eternity foreordained millions of men to endless misery, that to this end they were born, and to this end they must go? John Calvin held that it was so. He says, “All are not created on equal terms, but some are foreordained to eternal life, others to eternal damnation; and accordingly as each has been created for one or other of these ends, we say that he has been predestinated to life or to death.” He says, again, “If we cannot assign any reason for God’s bestowing mercy on His people, but just that it so pleases Him, neither can we have any reason for His reprobating others; but His will. When God is said to visit in mercy, or to harden whom He will, men are reminded that they are not to seek for any cause beyond His will.” He says, again, “The human mind, when it hears this doctrine, cannot restrain its petulance, but boils and rages, as if aroused by the sound of a trumpet. Many, professing a desire to defend the Deity from an invidious charge, admit the doctrine of election, but deny that any one is reprobated. This they do ignorantly and childishly, since there could be no election without its opposite—reprobation. Those, therefore, whom God passes by He reprobates, and that for no other cause but because He is pleased to exclude them from the inheritance which He predestines to His children”. (Inst., b. iii.). Zanchius held—“It was therefore the first thing which God determined concerning them from eternity—namely, the ordination of certain men to everlasting destruction” (Thesis de Reprob.). Elnathan Parr maintained, “If a man be reprobated he shall certainly be damned, do what he can” (Grounds of Divinity). Maccovius says that “God has indeed decreed to damn some men eternally, and on this account He has ordained them to sin but each sins on his own account, and freely.” To like purpose we might quote Maloratus, Amandus Pollanus, John Norton, John Brown of Wamphray, Piscator, &c. (Vide Old Gospel, &c., Young, Edin.) Calvin and his followers did not mince the matter, as these extracts clearly show.

The Lambeth Articles expressed the same ideas as above. Article First says, “God hath from eternity predestinated certain persons to life, and hath reprobated certain persons to death.” Article Third runs thus, “The predestinate are a predeterminate and certain number, which can neither be lessened nor increased.” Article Ninth has these words, “It is not in the will or power of every man to be saved.” The Lambeth Articles were drawn up as expressing the sense of the Church of England, or, rather, a section of it. They were merely declaratory, and recommended to the students of Cambridge, where a controversy had arisen regarding grace. They received the sanction of the Archbishop of Canterbury, the Bishop of London, and a few others.

The Synod of Dort, as intimated, was held in 1618, and had divines in it from Switzerland, Hesse, the Palatinate, Bremen, England, and Scotland. Its first article runs thus: “That God by an absolute decree had elected to salvation a very small number of men, without any regard to their faith or obedience whatsoever; and secluded from saving grace all the rest of mankind, and appointed them by the same decree to eternal damnation, without any regard to their infidelity or impenitency” (Tom., p. 567). The Synods of Dort and Arles declared that if they knew the reprobates, they would not, by Austin’s advice, pray for them any more than they would for the devils (Old Gospel, &c.) In this they were entirely consistent, whatever else they might be.

The Westminster Assembly met in London in 1643. They drew up the Confession of Faith and the Catechisms. In its third chapter the Confession declares:—“By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death. These angels and men thus predestinated and foreordained are particularly and unchangeably designed, and their number is so certain and definite that it can neither be increased nor diminished.” The Confession of Faith is the declared standard of doctrine of Presbyterians in general in this country. It is proper to note this fact, because it has been denied that whilst election is held reprobation is denied. They are both in the Confession.

From what we have thus brought forward it appears evident that, according to Calvin, reputed Calvinistic divines, the Lambeth Articles, the Synod of Dort, and the Westminster Assembly, there is a portion of the human family born under the decree of reprobation—born—we do not like the expression, but it is the case—born to be damned. It is a harsh expression, but the blame does not rest with us, but with those who hold the doctrine.

CHAPTER II.

THE BIBLE USAGE OF THE WORD REPROBATION

The word “reprobation,” according to the Imperial Dictionary, means “to disallow,” “not enduring proof or trial,” “disallowed,” “rejected.” Gesenius says the Hebrew word (maas) primarily means to reject, and is used (a.) of God rejecting a people or an individual—Jer. vi. 30; vii. 29; xiv. 19; 1 Samuel xv. 23; (b.) of men as rejecting God and His precepts—1 Samuel xv. 23. The Greek word (adokimos) denotes, according to Robinson, “not approved,” “rejected.” In N. T. Metaph., “worthy of condemnation”—“reprobate”—“useless”—“worthless.” It occurs seven times in the English translation; once in the Old Testament, and six times in the New. In none of the instances, however, does it convey the idea of unconditionalism.

First passage.—In Jer. vi. 30, it is written: “Reprobate silver shall men call them, because the Lord hath rejected them.” But why were they rejected—reprobated? The answer is contained in the context. It is there said, “They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters. The bellows are burnt, the lead is consumed of the fire, the founder melteth in vain; for the wicked are not plucked away.” Everything had been done to save them, and when all remedial agencies had failed, they were declared to be rejected—reprobated.

The second passage is in Rom. i. 28: “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.” Here, again, we have reprobation; but then they were given over to this state on the ground that they did not like to retain God in their knowledge. The reprobation was therefore conditional, and not Calvinistic.

The third passage is in 2 Cor. xiii. 5: “Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates.” Grotius explains adokimoi—“reprobates,” thus: “Christians in name only and not in deed.” Dr. Hamond as “steeped and hardened.” Vorstius, “wicked, and unfit for the faith.” Dickson, “as unworthy of the name of Christian.” Calvin, “unless you by your crimes have cast off Christ” (Whitby, ad loc.) Doddridge paraphrases the passage thus: “Are ye not sensible that Jesus Christ is dwelling in you by the sanctifying and transforming influences of His spirit, unless ye are mere nominal Christians, and such as, whatever your gifts be, will finally be disapproved and rejected as reprobate silver that will not stand the touch?” The reprobation again implied a condition, and was non-Calvinistic.

The fourth passage is as follows:—“But I trust that ye shall know that we are not reprobates” (2 Cor. xiii. 6). Barnes’s paraphrase of the text is this: “Whatever may be the result of the examination of yourselves, I trust (Gr., I hope) you will not find us false, and to be rejected; that is, I trust you will find in me evidence that I am commissioned by the Lord Jesus to be His apostle.” There is nothing in the verse to favour unconditional reprobation.

The fifth passage runs thus: “Now I pray God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates” (2 Cor. xiii. 7). The meaning is plain enough. Paul desired that his readers should live pure and honourable lives, although he and these associated with him should be rejected as bad silver is rejected—reputed silver that cannot stand the tests. The verse gives no countenance to Calvinistic reprobation.

The sixth passage is this: “Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith” (2 Tim. iii. 8). But here again we have the moral state of those men brought before us—they “resisted the truth,” and were men of corrupt minds. They could not stand the test of examination, and were rejected or disallowed as members of the Christian community. There is no unconditionalism here:

The seventh text is as follows: “They profess that they know God; but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate” (Titus i. 16). The passage, according to all the ancient commentators who write upon it, refers to the Jews (Whitby). Its meaning is finely hit off by Doddridge, who; paraphrasing the words, says, “And with respect to every good work disapproved and condemned when brought to the standard of God’s word, though they are the first to judge and condemn others.” They had been tried in the balance and found wanting. They were so utterly bad that in view of good works they were of no account. The reprobation was conditional.

The Greek word (adokimos) is used in Heb. vi. 8, but is translated “rejected.” It has reference to ground. But why was the ground rejected, or reprobated? Unconditionally? Nay, but because it yielded, instead of good fruit, “briers and thorns.” The human mind is like a field, and God is the husbandman. He uses various methods to produce the fruits of righteousness, and when these fail, judgment is pronounced against the mind. And is not this just?

As far, therefore, as the word is concerned, there is not the most distant support given to the doctrine of an eternal decree foredooming millions of men to hopeless misery. It is something gained when we find this to be the case.

On what, then, does the doctrine rest, if not upon the use of the word? It is supposed to rest upon the sovereignty of God, and certain passages of Scripture, although the word “reprobate” is not found in them.

The term sovereign is from the French “sovereign,” and that again from the Latin “supernus.” It means supreme in power, supreme to all others. That God occupies this position will not be questioned by any one who believes in Him. The matter, therefore, is not one of sovereignty, or whether God is ‘the only’ absolute Sovereign in the universe. This is admitted. The question is this—what has God, in the exercise of His sovereignty, chosen to do? To adduce proofs in its support is beside the point, since we hold it as firmly as our opponents in this controversy. Nebuchadnezzar uttered a great truth when he said that God “doeth according to His will in the army of heaven, and among the inhabitants of the earth.” But what is His will? Is man governed by the law of necessity as storms are, and as waters are? These creatures do as God desires; is it so as regards man? The condemnation that each passes on himself is the best answer. Man may transgress, but God by virtue of His absolute sovereignty has appointed the penalty, and no one can reverse His decree.

CHAPTER III.

PROOF TEXTS FOR CALVINISTIC REPROBATION EXAMINED

Passages of Scripture.—There are certain passages of the Bible supposed to teach the doctrine of Calvinistic reprobation, and it may be well to examine their meaning.

Reprobation and the Evil Day.—In Proverbs xvi. 4, it is written: “The Lord hath made all things for Himself, even the wicked for the day of evil.” This passage is supposed to teach the doctrine of Calvin, that some men have been reprobated from eternity, and come into existence with the doom of death eternal on their brow. The first part of the verse presents no difficulty. It brings before us the idea that God Himself is the great object of creation. It is proper that this should be so. He is the greatest and the best of beings, and to have created for a lesser object than Himself would not have been conformable to the dictate of the reason. It is the second part of the verse which is supposed to teach the doctrine of eternal and unconditional reprobation. Calvin’s idea of the passage is that the wicked were created for “certain death that His name (God’s) may be glorified in their destruction.” Let us suppose this to be the meaning—what then? The word “glory” in Hebrew means “beauty,” “honour,” “adornment.” All around us lies the beautiful—the earth with her carpet of flowers—and the overarching skies— the sun, the moon, and the stars, are all beautiful.

But there is a moral beauty in God. It lies in the supreme moral excellence of His character; in His holiness, in His love, in His truthfulness, in His patience, in His gentleness, in His mercy. These attributes existing in God in the highest perfection, constitute the glory of the Most High. “Beauty and kindness go together” saith the poet; but is there any kindness in creating men for the purpose of making them miserable for ever? For ourselves we see no beauty, no glory in this—but the reverse. We regard it as a libel upon the character of the ever blessed God.

The meaning of the passage is simple enough. God hath appointed good for the righteous and evil for the wicked. Though hand join in hand the wicked shall not go unpunished. One version of the passage is, “Jehovah hath made all things to answer each other, even the day of calamities for the wicked” (Davidson’s Commentary). In Collins’ Critical Commentary it is explained thus: “For Himself or for its answer or purpose . . . . Sin and suffering answer to each other, are indissolubly united” (ad loc). Thus interpreted, there is nothing in the passage to create difficulty.

John xii. 37, 41, reads thus: “But though He had done so many miracles before them, yet they believed not on Him: that the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias when he saw His glory, and spake of Him.” Calvin held that John, “citing this prophecy (of Isaiah), declares that the Jews could not believe because this curse of God was upon them.” The first portion of the quotation is from Isaiah liii. 1, “who hath believed our report?” &c. The question would imply that comparatively few had at first responded to the Gospel invitation. The larger portion of the passage is from Isaiah vi. It is as follows: “Go ye, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed” (vers. 9, 10). The passage is quoted by Matthew (xiii. 14, 15). Dr. Randolph, as quoted by Horne, says on this passage, “This quotation is taken almost verbatim from the Septuagint. In the Hebrew the sense is obscured by false pointing. If instead of reading it in the imperative mood, we read it in the indicative mood, the sense will be, ‘Ye shall hear, but not understand; and ye shall see, but not perceive. This people hath made their heart fat, and hath made their ears heavy, and shut their eyes,’ &c., which agrees in sense with the evangelist and with the Septuagint, as well as with the Syriac and Arabic versions, but not with the Latin Vulgate. We have the same quotation, word for word, in Acts xxviii. 26. Mark and Luke refer to the same prophecy, but quote it only in part.” The Hebrew vowel points which make the passage in Isaiah to be read in the imperative mood were only introduced some 700 years after the birth of Christ (Gesenius).

Read in this light the passage gives no support to the doctrine sought to be fastened on it. The oracle was originally applied to the Jews living in the time of Isaiah. They were then exceedingly depraved; and the evangelist found that the words were applicable to the Jews living in the time of Christ. Horne, writing on “accommodation,” observes, “It was a familiar idiom of the Jews when quoting the writings of the Old Testament to say that it might be fulfilled which was spoken by such and such a prophet, not intending it to be understood that such a particular passage in one of the sacred books was ever designed to be a real prediction of what they were then relating, but signifying only that the words of the Old Testament might be properly adopted to express their meaning and illustrate their ideas” (Intro., Vol. II.) “The apostles,” he adds, “who were Jews by birth, and spoke in the Jewish idiom, frequently thus cite the Old Testament, intending no more by this mode of speaking than that the words of such an ancient writer might with equal propriety be adopted to characterise any similar occurrence which happened in their times. The formula, ‘That it might be fulfilled,’ does not therefore differ in signification from the phrase, ‘then was fulfilled,’ applied in the following citation in Matt. ii. 17, 18, from Jer. xxxi. 15, 17, to the massacre of the infants in Bethlehem. They are a beautiful quotation, and not a prediction, of what then happened, and are therefore applied to the massacre of the infants, according not to their original and historical meaning, but according to Jewish phraseology (Vide Kitto, Art. Accom.) The principle of accommodation clears away all difficulty. It is also in harmony with the context, as applied in John. Christ exhorted those around Him to believe in the light, that they might be the children of the light. But how could He exhort them to believe in the light, if He knew that the Divine Father had rendered their doing so an impossibility? Would you ask a man to walk who had no legs? to look, if he had no eyes? Underlying the exhortation to walk in the light lay the idea that they were able to perform it. It has been said that although we have lost the power to obey, God has not lost the power to command. Dr. Thomas Reid meets this notion thus: “Suppose a man employed in the navy of his country, and, longing for the ease of a public hospital as an invalid, to cut off his fingers so as to disable him from doing the duty of a sailor; he is guilty of a great crime, but after he has been punished according to the demerit of his crime, will his captain insist that he shall do the duty of a sailor? Will he command him to go aloft when it is impossible for him to do it, and punish him as guilty of disobedience? Surely if there be any such thing as justice and injustice, this would be unjust and wanton cruelty” (Hamilton’s Reid, p. 621).