The Doctrines of Predestination, Reprobation, and Election

CHAPTER IV.
CALVINISTIC ELECTION JUDGED BY THE REASON

The reason is supposed to affirm the doctrine that God has chosen some men to get saving grace, and some men only. The question is asked, “Is God the cause or author of man’s salvation, or is man the author of his own salvation?” It is maintained that God being entirely the author of man’s salvation, and that as man is brought into a state of safety by infallible grace, and as God exercises this grace, He must have determined to do it in eternity. The doctrine of election is thus supposed to be affirmed by the reason. But this is a very summary process of settling the question. How stands the case? If by “salvation” is meant the meritorious ground of salvation, then the question about its authorship is very single. God is the sole author. He devised the plan, He wrought it out, and He applies it to the hearts of men. To Him belongs all the glory.

But the question of merit being settled, there is another. It is this—Are there immeritorious grounds of salvation, and are men required to be active in their moral regeneration? We must distinguish between God’s action and that of man. To confound them is a grand mistake. In the Bible we find certain moral conditions insisted upon in order to moral deliverance. There is a human side in the matter. Are not men called upon “to look?” “to hear?” “to come?” “to eat?” “to repent?” “to choose?” these terms represent acts which men are called upon to perform. God does not “look” or “choose” or “repent” for men. They must “choose” or die. The Spirit comes to them, points out their sinful state, and places Christ before them as their Saviour. When they give ear unto him, and put their trust in Jesus, they become saved. They have no more merit in the matter than a beggar has when he accepts alms, or a prisoner when he accepts a pardon.

Salvation, then, as regards merit, is entirely of God, but men are required to be active in their own deliverance. But why do some yield, and some not? This question has often been asked, and it is supposed that it stops all further argument. Let us look, however, at the saved man. God has wrought out the remedy, the Holy Spirit plies the sinner with motives for accepting the Saviour, and under His persuasion he yields himself up unto God, and gives Him all the glory of His salvation. Both scripturally and philosophically the man’s saved condition is accounted for. And can anything be said against it? Look now at the unsaved man: why has he not believed? To press for an answer to this question is just to press for an answer to another—viz., why do men sin? Can any one give a reason for it that will stand scrutiny? No one, not even God; and to demand an answer in these circumstances is unphilosophical and impertinent. The one believes through grace, and the other resists and dies. We submit that this is a fair explanation of the case. The believer acts in harmony with the reason, the unbeliever is guilty of sin; and no reason can be given for sin.

The view thus advocated has been held as a denial of the Spirit’s work. If by the Spirit’s work is understood a faith-necessitating and will-overpowering work, then certainly the Spirit’s work is thus denied. But this is to cut before the point. There are, for instance, different views of inspiration, as the inspiration of direction, superintendency, elevation, and suggestion. Suppose I were asked what theory of inspiration I held regarding any portion of the Bible, and I answered that I had none, but took the Scriptures as God’s message to men, would it be fair argument to assert that I denied inspiration? Manifestly not. But neither is it fair to raise the cry that the Spirit’s work is denied because a particular theory regarding that work is denied, the theory, namely, which makes it to be physical or mechanical.

Incorrect views of the Spirit’s work have been entertained by theologians in consequence of erroneous conceptions regarding the degeneracy of human nature. Augustine held that man can do nothing which will at all contribute to His spiritual recovery. He is like a lump of clay, or a statue without life or activity. In consequence of these views, he held that grace in its operation on the heart was irresistible,—sometimes through the word, at other times without it. Dr. Knapp says, “God does not act in such a way as to infringe upon the free will of man, or to interfere with the use of his powers” (Phil. ii. 12, 13). Consequently, God does not act on men immediately, producing ideas in their souls without the preaching or reading of the scriptures, or influencing their will in any other way than by the understanding. Did God act in any other way than through the understanding, he would operate miraculously and irresistibly, and the practice of virtue under such an influence would have no intrinsic worth; it would be compelled, and consequently incapable of reward (Theo., p. 408). He says again, “The doctrine of the Protestant church has always been that God does not act immediately on the heart in conversion, or, in other words, that He does not produce ideas in the understanding, and effects in the will, by His absolute Divine power without the employment of external means. This would be such an immediate conversion and illumination as fanatics contend for, who regard their own imaginations and thoughts as effects of the Spirit” (p. 400). If our creed on this subject is to be based on the Bible, it leaves us in no doubt upon the matter. In speaking of the new birth it is written, “Of His own will begat He us by the word of truth, that we should be a kind of firstfruits of His creatures” (Jas. i. 18). Here the truth is used as the medium in conversion, and not a syllable about irresistible influence. The apostle Peter states the same thing: “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1 Peter i. 23). Our Lord, in explaining the parable of the sower said—“The seed is the word of God,” and seed, in order to germination, must have an appropriate soil.

Calvinistic Election Unconditional:—The followers of Calvin, however they differ among themselves regarding certain standpoints, agree in this, that evangelical election is unconditional. The Confession of Faith declares that election is “without any foresight of faith or good works or perseverance in either of them, or any other thing in the creature as conditions or causes moving Him (God) thereunto” (Confess., Chap. III.) Dr. Payne says of the elect, “They were not chosen to salvation on account of their foreseen repentance, and faith, and obedience, for faith and repentance are the fruit, not the root of predestination” (p. 47.) And again, “The electing decree, which is unconditional” (p. 38).

The Bible has been appealed to as supporting this view, that election is eternal and unconditional, and we shall consider certain of the passages thus appealed to.

CHAPTER V.
BIBLE TEXTS IN PROOF OF CALVINISTIC ELECTION CONSIDERED

In Matthew xx. 16 it is written: “For many are called, but few are chosen.” These words occur at the conclusion of the parable of the marriage of the king’s son. A great feast had been provided and parties invited. A second invitation was sent out, in harmony with oriental usage; but those first invited made excuses, and refused to come. The servants were then commissioned to go out and give an invitation to all and sundry, and the wedding was furnished with guests. When the king came in to see the guests, he found a man without a wedding garment, and asked him how he had come in not having on one. The man remained speechless. It is then added, “many are called, but few are chosen.” Now, the election which Calvinists contend for is eternal and unconditional. Does the above passage prove this? We think it proves the reverse. There was a rejection and a choosing, but each was based on state or personal condition. The man was rejected because he had not on the wedding garment; the others were chosen because they had it on. Suppose that there was no robe for the man, would he or should he have been speechless? Might he not have risen up in the midst of the assembly, and said, “Sire, I received the invitation in the highway. I was pressed to come to the feast. When I came there was no robe for me, and even if there had been one, there was no one to help me to put it on; and by a fatal accident in childhood I lost an arm, and was unable to do it myself. Yet I received the invitation, and that is the reason why I am here.” Would not such a speech have been perfectly satisfactory? And where the justice of condemning the man to be cast, in these circumstance, into outer darkness? But the punishment meted out to the man, showed that there was a robe for him, and that he might have put it on. The choice, therefore, of sitting at the marriage feast was conditional, and not, as Calvinists contend, unconditional.

The choice, moreover, was after the calling, and is yet to take place, and as a consequence the passage does not prove that election is eternal. No doubt, whatever God does in time He purposed to do in eternity, but we should distinguish between a purpose to choose and the choice itself.

There is nothing, then, in this passage to perplex any one. God, the infinite Father and heavenly King, has provided a feast of love for all men, and therefore for you, O reader, whosoever you are. Christ has wrought out a robe of righteousness for all, and therefore for you. The Holy Spirit prays you to be clothed with it—that is, to depend on Christ and Christ only, and not upon your doings or upon your feelings. When you cease to depend on self and to rest entirely on Jesus, there springs up in the heart an aspiration to be Christ-like, and to be wholly His. By being clothed with Christ’s righteousness you will have, by God’s grace, a title to sit down at the heavenly feast, and a moral meetness for heavenly society.

The Elect Foreknown.—In Romans viii. 29, 30, it is written: “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.” This passage is one of the strongholds of the view we contend against; but if it prove eternal election, it will also prove much more than this. If the persons spoken of were eternally elected, then they were also eternally called, and eternally justified, and eternally glorified. They would thus be justified before they sinned, and glorified before they had a being. The verbs are all in the aorist tense, and what is true of one verb is true of all the others. An interpretation burdened with such consequences cannot be true.

Dr. Payne has very few remarks on the passage, but they are emphatic enough. “The passage is so conclusive,” he says, “that it scarcely seems to require or even to admit of many remarks,” and he does not give many. The simple question is this: does this passage prove unconditional election? Is there anything in the context to prove the reverse? We think that there is. In the twenty-eighth verse the apostle says, “And we know that all things work together for good to them that love God, to them that are the called according to His purpose.” He is thus writing of a certain class of persons, or of persons in a certain moral state, that moral state being that they were lovers of God, as he expressly states in verse 28. He does not say that they were visited by a special and irresistible influence bestowed on them and withheld from others. He simply asserts that those lovers of God had all things working for their good; that they were called or invited to glory, as (in 1 Peter v. 10) it is said, “But the God of all grace, who hath called us unto His eternal glory by Christ Jesus.” And having intimated their call, Paul goes on to show what was the destiny awaiting the believer. He says, “For whom He did foreknow,” and when he said this he could not mean the mere knowledge of entities, or of persons, for this reason, that God knows the finally lost as well as the finally saved. The apostle therefore could only mean that God, knowing beforehand those who would love him, fore-appointed or decreed in eternity that those who possessed this moral state should be conformed to the image of His Son, or personal appearance of Christ (1 John iii. 2). Those lovers of God thus predestinated are invited to heavenly bliss, and will be ultimately justified before the world, and glorified. The twenty-eighth verse, then, lays down the condition upon which the whole passage rests; and to bring forward the text as a proof of unconditional election, is simply to ignore the context. As far as this portion of the Bible is concerned, there is nothing to perplex the most simple. Become a lover of God, and the destiny sketched by the apostle awaits you. We become lovers of God by believing in His love to us. “We love Him,” says John, “because He first loved us” (1 John iv. 19).

The Unborn Children.—Romans ix. 11, is appealed to. It reads thus: “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calleth.” This verse is parenthetical, lying between the tenth and twelfth verses. They read thus, verse 10: “And not only this, but when Rebecca also had conceived by one, even by our father Isaac;” verse 12: “It was said unto her, the elder shall serve the younger.” It is the eleventh verse which is taken as proving Calvinistic election. It is supposed to refer to the spiritual and eternal condition of the respective parties. But how stands the case? The original statement is found in Genesis xxv. 22, 23: “Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.” Now, if we take the passage in the Calvinistic sense, that it refers to salvation, what will follow? This, namely, that all the descendants of Jacob would be saved, and all the descendants of Esau utterly lost. If this were so, then why should Paul have been so troubled about the spiritual state of his countrymen, as he says he was, in the preamble of this very chapter? The hypothesis, makes the apostle to stultify himself as a logician.

The Calvinistic interpretation will not stand looking at, there being, in fact, no reference to salvation in the passage. The apostle quotes the text, the purport of which is that in a certain respect the people of Esau would be inferior to the people of Jacob. The Jews held that, being Abraham’s seed, they were safe for eternity. The apostle’s argument, then, is this: The people of Esau were as truly descended from Abraham as you, my countrymen, are, and yet this descent did not entitle them to be the Messianic people; and if mere descent did not entitle to this, how much less would it entitle to heavenly glory? The text, then, has really no bearing upon evangelical election, but simply to the election of the Jews to theocratic privileges.

Chosen before the Foundation of the World.—Ephesians i. 4, is appealed to. It reads thus: “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love.” This is an old favourite text in support of eternal and unconditional election. But does it prove it? Those Christians to whom Paul wrote were chosen before the foundation of the world. True, but what does this mean? Does it prove eternal election? To elect is to “pick out,” “to select.” But the parties spoken of could not be actually elected or chosen before they existed. Before you can take a pebble from an urn, it must first be in the urn. So before man can be actually picked out of the world, he must first be in it: hence election must be a work of time. Paul speaks of his kinsmen who were in Christ before him (Rom. xvi. 7); but if election is eternal, then the one could not be in Christ before the other. The language then in Eph. i. 14, can only refer to the purpose of God to select certain persons in time—believers—to be “holy and without blame.” The bearing of the passage, then, is the same as many others, and is simply this, that whatever God does in time, He determined to do in eternity. His purpose was formed before the foundation of the world, or in eternity.

Neither is there any countenance given to the idea that the election was unconditional. This is clearly shown by the words “in him.” The Catechism asks the question, “Did God leave all mankind to perish in the estate of sin and misery?” and the answer is, “God having out of His mere good pleasure from all eternity elected some to everlasting life, did enter into a covenant of grace to deliver them out of the estate of sin and misery, and to bring them into a state of salvation by a Redeemer.” If this is a true version of the case, then the saved were elected first when they were out of Christ. But the passage in Ephesians says the reverse of this. They were elected being in Christ. To be in Christ is just to be united to Him by faith—a believer in Christ as the great High Priest of humanity.

Chosen to Salvation.—2 Thess. ii. 13, is appealed to. It reads thus: “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.” The question then is, does this passage prove eternal and unconditional election? As to its being eternal, the only portion of the verse that bears on this is the phrase “from the beginning.” Barnes says the words mean “from eternity.” But the words themselves do not prove this. When the Jews asked Jesus who He was, He answered, “Even the same that I said unto you from the beginning.” It clearly does not mean “eternity” here. Again, in 1 John ii. 7, it is written: “The old commandment is the word which ye have heard from the beginning.” Here, also, it is evident that the words cannot mean from “eternity,” since they did not exist in eternity. But supposing the words did refer to eternity, then their meaning could only denote the purpose of God, since they had in eternity no real existence. We take the words to signify the commencement of the Christian cause in Thessalonica. Whedon’s paraphrase is: “From the first founding of the Thessalonian church.” Watson takes them to denote, “The very first reception of the Gospel in Thessalonica.” Whatever view is taken of the words, the idea of an actual eternal election is excluded.

Dr. Payne depends upon the verse as supporting his view of unconditional election. In concluding his criticism of the passage he says, “The election, then, here spoken of is not an election of future glory founded on foreseen faith and obedience; but an election to faith and obedience as necessary pre-requisites to the enjoyment of this glory, or perhaps, more correctly speaking, as partly constituting it” (pp. 84, 85.) Unfortunately for this argument the apostle uses the word “through” (en), not “to” (eis). He says that they were chosen to salvation or glory through sanctification of the Spirit on God’s part and belief of the truth on theirs; or, in other words, he contemplates the Christians at Thessalonica as objects of future glory, and they had come to occupy this position by God’s gracious Spirit dealing with them through the truth, and by their believing the truth thus brought to them. The passage shows the means by which they had become chosen or elected persons. They believed the Truth, and you may do the same.

Election and Foreknowledge.—1 Peter i. 1, is appealed to in support of Calvinistic election. It reads thus: “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” But this cannot prove that the election spoken of was eternal, because the Spirit’s work takes place in time, and not in eternity. Neither does it prove that it was unconditional. It is through the Spirit that men are convicted of sin, and led by His gracious influences to trust in Jesus. The epistle was written to believers, to those who had been “born again” (1 Peter i. 23), and he says that they were elected, choice ones, according to God’s foreknowledge, who knew from eternity that they would believe under His grace; and they were, being believers, chosen unto obedience, and also to a justified state, or “the sprinkling of the blood of Jesus.” To contend that if a man believes under what is termed “common grace,” this is to make himself to “differ,” and to take the praise of salvation to himself, is in our opinion entirely wrong. Does the patient who takes the medicine under the persuasion of a kind physician, and is cured, have whereof to boast? Because the blind beggar takes an alms, has he whereof to glory? Neither do we see that a poor guilty sinner has any reason for boasting when, under the persuasion of the Divine Spirit, he accepts a full pardon of all his sins. Were a prisoner who has been condemned to be visited by the sovereign, and a pardon put into his hands, to go afterwards through the streets shouting, “I have saved myself—I have saved myself,” we should say the man was crazed. Why will not theologians look at things from a commonsense point of view? There is nothing in the passage to prevent you at once entering among the elect.

Making Election sure.—In 2 Peter i. 10, it is written thus: “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” But the passage says nothing about the time when they were elected, nor whether they were elected to get a peculiar influence to necessitate faith. It implies the negative of the Calvinistic opinion. The Christians were exhorted to make their election sure. But if they were elected by an infallible decree, how could they make it sure? It was, by the theory, sure, independent of them. The exhortation shows that Peter did not know anything of the dogma, and that he held that men had to do with watching over their spiritual life, so that their calling to glory and their election might not fail.

A Remnant according to Election.—In Romans xi. 5, it is written thus: “Even so at the present time there is a remnant according to the election of grace.” It is true that the words “election” and “grace” occur in this passage; but the simple question is, what is their meaning? The apostle had asked, in the first verse, “Hath God cast off His people?” And he repudiates the idea, and refers to the state of matters in the time of Elijah. The prophet had thought that he was the solitary worshipper of God; but in this he was mistaken. Seven thousand men were yet true to the Lord, and had not bowed the knee to Baal. So at the time the apostle wrote there was a few, a “remnant” of the nation who had believed through grace, and were chosen, elected, to receive the blessings of pardon and the indwelling of the Holy Spirit. God had not, therefore, cast off His people, since He was saving all of them who believed. In the exercise of His sovereign wisdom He has made, however, faith to be the condition of salvation both for Jew and Gentile. And there is nothing arbitrary in this. In our everyday life we are required to exercise, and are constantly exercising, faith. If we wish to cross the Atlantic, we must exercise faith in regard to the seaworthiness of the ship. We marry, lend money, take medicine, and a thousand other things, upon the principle of faith. We will not allow a man into our family circle who holds us to be liars. Should he take that position we exclude him from friendly fellowship. If he would get good from us in a certain sphere of things, faith in us is absolutely requisite. It is the same with God. If we would be blessed with the sweet peace of pardon, we can only have it by believing in the testimony that God has given regarding the Son, that He tasted death for every man—died, therefore, for us.

The passages of Scripture we have thus considered are those mainly depended on in support of the Calvinistic doctrine of election. The doctrine, like the chameleon, has different shades, according to the school. The high predestinarians, or, as they are called, “supra-lapsarians,” maintain, as we have seen, that God created a certain number to be saved, and a certain number to be lost. The infra– or sublap-sarians, maintain that God contemplated the race as fallen, and determined to save a given number, and a given number only, and to reprobate a given number. Regarding the former a Saviour has been provided for them and irresistible grace. The modern Calvinists differ, as we have also seen, from both of these schools, and hold that God loves all, and has provided a Saviour for all, but that converting grace is given only to some. There is a consistency, a grim consistency, in the two former views; but the latter limps, it divides the Trinity. It makes God’s love to be world-wide, Christ’s death to be for all, but the gracious or converting work of the Spirit is limited. But however these systems differ from each other, they all agree in this, that God is not earnestly desirous of saving all men. And this, as we hold, is the damning fact against them all.

There are certain specific objections, however, to which we now beg attention.