Johannes Marck’s Marrow of Christian Theology, Didactic-Elenctic VII
James Dodson
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CHAPTER VII
Of Predestination
I. Among the decrees, predestination excels and chiefly concerns us. By the force of the word it denotes the destination of men to a certain end before their existence, indeed before the existence of the world. Here the word προορίζειν [to predestinate] is read: Eph. 1:5, προορίσας ἡμᾶς εἰς υἱοθεσίαν [having predestinated us unto adoption]; Rom. 8:29, ὅτι οὓς προέγνω καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ [for whom He did foreknow, He also did predestinate to be conformed to the image of His Son]. Rarely also Acts 13:48, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον [and as many as were ordained to eternal life believed]. And “to appoint,” 1 Thess. 5:9, ὅτι οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργήν, ἀλλ’ εἰς περιποίησιν σωτηρίας [for God hath not appointed us to wrath, but to obtain salvation], etc.
II. It is sometimes taken both for every decree of God, Acts 4:28, ποιῆσαι ὅσα... [to do whatsoever...], and for election alone among the fathers. But we understand the word equally of the counsel of election and reprobation, because of itself it is indeterminate toward a good or evil end; and the synonyms are used so broadly in Scripture that this very word is used even concerning sins, Acts 4:28.
The Papists and Lutherans oppose this—
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—who say that some angels are elect, 1 Tim. 5:21, “before God, and the Lord Jesus Christ, and the elect angels,” etc.; and others are destined to judgment, 2 Pet. 2:4. These, however, are predestinated to a diverse end in the state of lability, without the ordination of faith or unbelief, for the demonstration of divine goodness and justice; so that this predestination in them differs from human predestination.
IV. Predestination cannot be denied in general, since God has decreed all things, nor could He have entirely passed over counsel concerning the ultimate end of rational creatures.
V. It is defined as the decree of God concerning men who would fall in time, partly to be delivered through Christ and faith in Him, and saved to the glory of His grace and mercy; partly to be left in their misery and damned for the demonstration of His justice.
VI. It is a decree, an action of God: Rom. 8:29, “whom He did foreknow, He also did predestinate,” etc. And indeed of the Triune God: John 13:18, ἐγὼ οἶδα οὓς ἐξελεξάμην [I know whom I have chosen]; John 15:16, “Ye have not chosen Me, but I have chosen you,” etc.; although economically it is attributed to the Father, Matt. 11:26, “Even so, Father, for so it seemed good in Thy sight,” etc.
Nor should it formally be attributed to the intellect rather than the will: Eph. 1:5, 9, “according to the good pleasure of His will,” etc.; “the mystery of His will, according to His good pleasure which He hath purposed in Himself”; Rom. 9:18.
The Papists object, from Pelagian hypotheses, that foreknowledge is mentioned in the Scriptures. But we answer that it is not theoretical understanding, but practical. Compare 1 Pet.—
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—1:20, προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου [who verily was foreordained before the foundation of the world]; Acts 2:23, τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ Θεοῦ ἔκδοτον [Him, being delivered by the determinate counsel and foreknowledge of God], etc.
VII. Predestination, like the other decrees, is eternal: Eph. 1:4, “as He hath chosen us in Him,” πρὸ καταβολῆς κόσμου [before the foundation of the world]; 2 Tim. 1:9, κατὰ ἰδίαν πρόθεσιν καὶ χάριν τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων [according to His own purpose and grace, which was given us in Christ Jesus before eternal times]; 2 Thess. 2:13, εἵλετο ἡμᾶς ὁ Θεὸς ἀπ’ ἀρχῆς εἰς σωτηρίαν [God hath from the beginning chosen us to salvation], etc.
We note this against the Socinians and Remonstrants, who wish the word election to denote a temporal act, and suspend peremptory election upon actual perseverance.
VIII. Predestination is most free, as an act of most absolute dominion, from Rom. 9:15, 18, 20–23, “I will have mercy on whom I will have mercy,” etc.; “therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth,” etc.
Hence it follows:
α. Sin, although it is the cause of actual damnation, is nevertheless not the cause of reprobation; for no such eternal cause of the decrees can exist outside God.
β. The satisfaction of Christ, although it is the cause of salvation, and as such ordained in election—Eph. 1:4, καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ [as He hath chosen us in Him]; 1 Cor. 3:11, “for other foundation can no man lay than that is laid, which is Jesus Christ,” etc.—is nevertheless not the cause of election. Hence it was a fruit of it, John 3:16, “For God so loved the world that He gave His only-begotten Son,” etc.; compare Rom. 5:8, etc.
Nevertheless, it must be well remembered, when distinguishing the injury, that God, by this most free decree, does not injure any of His perfections, but gives to sinners—
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—either merited punishment, or necessary grace in the Mediator.
IX. Predestination is most wise, from Rom. 11:33–34: ὦ βάθος πλούτου σοφίας καὶ γνώσεως Θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ [O the depth of the riches of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out], etc.; as the best connection of the means of salvation and damnation with the end teaches. The Pelagianizers remove this wisdom, when they establish an indefinite and revocable predestination.
X. Predestination is plainly independent of any condition in man, good or evil, foreseen before God’s decree; and so far it is absolute. This is clear:
1. Because Scripture fixes its one reason in God’s most free good pleasure: Matt. 11:25–26, “I thank Thee, Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in Thy sight”; Rom. 9:15, 18, “I will have mercy on whom I will have mercy,” etc.; “He hath mercy on whom He will have mercy, and whom He will He hardeneth”; Eph. 1:5, 9, τὸ μυστήριον τοῦ θελήματος αὐτοῦ... κατὰ τὴν εὐδοκίαν αὐτοῦ [the mystery of His will... according to His good pleasure], etc.; κατὰ τὴν βουλὴν αὐτοῦ ἣν προέθετο ἐν ἑαυτῷ [according to His counsel which He purposed in Himself], etc.; προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ [being predestinated according to the purpose of Him who worketh all things after the counsel of His will], etc.
2. Because it removes every discrimination from man himself, and ascribes it to God in such a way that from this every vain appearance of injustice among men arises: 1 Cor. 4:7, “For who maketh thee to differ? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” John 15:16, οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ’ ἐγὼ ἐξελεξάμην ὑμᾶς [ye have not chosen Me, but I have chosen you]; Rom. 9:14—
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—“What shall we say then? μὴ ἀδικία παρὰ τῷ Θεῷ; [Is there unrighteousness with God?]”
3. Because it denies every foreseen good: Rom. 9:11, μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ κακόν, ἵνα ἡ κατ᾽ ἐκλογὴν τοῦ Θεοῦ πρόθεσις μένῃ, οὐκ ἐξ ἔργων, ἀλλ᾽ ἐκ τοῦ καλοῦντος [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 that calleth], etc.; Rom. 9:16, ἄρα οὖν οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ [so then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy]; 2 Tim. 1:9, “who hath saved us, and called us with an holy calling,” οὐ κατὰ ἔργα ἡμῶν, ἀλλὰ κατ᾽ ἰδίαν πρόθεσιν καὶ χάριν [not according to our works, but according to His own purpose and grace], etc.
4. Because Scripture derives faith from predestination as a consequence: John 6:27, “All that the Father giveth Me shall come to Me”; Acts 13:48, “and as many as were ordained to eternal life believed,” etc. Likewise holiness: Rom. 8:29–30, “whom He did foreknow, He also did predestinate to be conformed to the image of His Son; and whom He did predestinate, them He also called.” Eph. 1:4–5, “as He hath chosen us,” etc., εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, προορίσας ἡμᾶς εἰς υἱοθεσίαν [that we should be holy and without blame before Him in love, having predestinated us unto adoption], etc. Likewise perseverance: 2 Tim. 2:19, “the foundation of God standeth sure, having this seal,” ἔγνω Κύριος τοὺς ὄντας αὐτοῦ [the Lord knoweth them that are His], etc. Therefore every good thing which God works in us according to His counsel: Phil. 2:13, “for it is God who worketh in you both to will and to do of His good pleasure.” Likewise every evil of unbelief and impenitence: Ps. 69:27–28, “add iniquity unto their iniquity,” etc.; “let them be blotted out of the book of the living, and not be written with the righteous”; John 10:26, “but ye believe not, because ye are not of My sheep”; 1 Pet. 2:8, οἳ προσκόπτουσι τῷ λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ ἐτέθησαν [who stumble at the word, being disobedient, whereunto also they were appointed]. Yet God in no way works this evil.
XI. The adversaries here, after the Pelagians and the ancient Semi-Pelagians, are many today: namely, the Papists, who urge good or evil works foreseen before predestination—
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—the Arminians next, and the Anabaptists, who name faith with perseverance, and unbelief. Moreover, in phrase and method, both Lutherans and other Universalists speak against us; yet, while they remove man’s own self-discrimination, and establish the efficacy of grace and the certainty of election, they do not depart equally gravely.
XII. Objection 1. Foreknowledge is ascribed to God predestinating: Rom. 8:29, “whom He did foreknow, He also did predestinate”; 1 Pet. 1:2, “elect,” κατὰ πρόγνωσιν Θεοῦ Πατρός [according to the foreknowledge of God the Father].
Reply: This knowledge must be understood practically, concerning eternal love, because it is not referred to any works, but to certain definite persons. Compare Matt. 7:23, “I never knew you”; John 10:14, “and I know My sheep, and am known of Mine”; 2 Tim. 2:19, “the Lord knoweth them that are His.”
Objection 2. The predestinated to life are said to be conformed to Christ, Rom. 8:29; rich in faith, James 2:5; and in Christ, Eph. 1:5.
Reply: They are to be conformed to Christ, and rich in faith, so that in both places “unto being so” is understood; and thus here is marked the term of election, as in James the following words are added. Likewise we are elect in Christ, that through Him and His communion we might be saved.
Objection 3. Without faith no one can please God, Heb. 11:6, nor displease Him except as unbelieving.
Reply: In election, God first wills good to us, not that we first please Him; and all of us displease God through sin.
Objection 4. Believers and saints are saved, and unbelievers are condemned, which is overturned by absolute predestination.
Reply: This is mere calumny. We never separate absolute predestination from the consequent means—
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—since we only deny that faith and unbelief are foreseen before predestination; but we grant that these things ought to follow from predestination.
XIII. Predestination is also plainly immutable, so that none of the elect can fail, nor any of the reprobate be saved. This is according to Rom. 9:11, ἵνα ἡ κατ᾽ ἐκλογὴν τοῦ Θεοῦ πρόθεσις μένῃ [that the purpose of God according to election might stand]; Heb. 6:17, περισσότερον βουλόμενος ὁ Θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ [wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel], etc.; and many other passages which chiefly concern election: Matt. 24:24, ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς [insomuch that, if it were possible, they shall deceive the very elect]; John 6:37, “and him that cometh to Me οὐ μὴ ἐκβάλω ἔξω [I will in no wise cast out]”; 2 Tim. 2:19, μέμνηται Κύριος τοὺς ὄντας αὐτοῦ [the Lord knoweth them that are His]; Rom. 8:29–30, “whom He did foreknow, He also did predestinate,” etc.; “whom He justified, them He also glorified,” etc.
Add to this that God decrees the grace necessary unto salvation for the elect, but by no means for the reprobate; and otherwise believers could not peacefully glory, nor would the damnation of any evil man be certain.
XIV. The Arminians and Anabaptists object:
1. That admonitions to care, fear, and confirmation of election would be in vain: Phil. 2:12, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε [work out your own salvation with fear and trembling]; 2 Pet. 1:10, διὸ μᾶλλον ἀδελφοί, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι [wherefore the rather, brethren, give diligence to make your calling and election sure].
Reply: By no means; for these are means cooperating unto salvation, certain by God’s counsel. Nor can we have subjective certainty of election without the pursuit of godliness.
2. That deletion from the Book of Life—
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—is mentioned: Rev. 22:19, “and if any man shall take away from the words of the book of this prophecy, ἀφαιρήσει ὁ Θεὸς τὸ μέρος αὐτοῦ ἀπὸ βίβλου τῆς ζωῆς [God shall take away his part out of the book of life],” etc.; Exod. 32:32, “and if not, blot me, I pray Thee, out of Thy book,” compared with Rom. 9:3, ηὐχόμην αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου [I could wish that myself were accursed from Christ for my brethren], etc.
Reply: Either the inscription made by us and by other men, not by God, is regarded; or perhaps another book than that of eternal election is indicated. Paul’s wish was conditional, proving nothing except the highest love of divine glory and of his brethren.
3. That some of the elect perish: John 17:12, οὓς δέδωκάς μοι ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας [those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition]. Likewise others fear: 1 Cor. 9:27, μήπως ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι [lest that by any means, when I have preached to others, I myself should be a castaway], etc.
Reply: Judas is either numbered among those given unto apostleship, or the phrase is understood by way of antithesis, not exception, as opposed to the elect. Paul, however, does not fear reprobation, but a just reprobability before God and men, studiously avoiding this.
4. That in this way either security or despair is introduced.
Reply: Neither; since concerning election we can be certain only through care for salvation, and concerning reprobation never.
XV. All men are predestinated, even Christ Himself: 1 Pet. 1:20, προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου [who verily was foreordained before the foundation of the world]; Isa. 42:1, “Mine elect, in whom My soul delighteth.” His passion and glory God determined from eternity: Luke 24:26, “ought not Christ to have suffered these things, and to enter into His glory?” And in Him we were predestinated, Eph. 1:4–5. Yet, as this predestination of Christ differs from ours in several respects, so ours can be preordained on account of Christ’s dignity and glory, or—
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—be subordinated to it, as the means for executing our election.
XVI. Individual men are distinctly predestinated to their own end, because persons are mentioned here, not qualities: Rom. 8:29, ὅτι οὓς προέγνω... τούτους καὶ ἐκάλεσεν [for whom He did foreknow... them He also called]; 2 Tim. 2:19, ἔγνω Κύριος τοὺς ὄντας αὐτοῦ [the Lord knoweth them that are His], etc.; and some are expressed by their names: Rom. 9:13, τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα [Jacob have I loved, but Esau have I hated]. And not all, but certain fewer ones, are elect: Matt. 20:16, “many are called, but few chosen”; John 10:26, “ye believe not, because ye are not of My sheep.” Otherwise there would be election of all men by God.
The Socinians and Remonstrants oppose this, wishing believers to be elected and unbelievers reprobated without the determination of persons. They object:
1. That the same persons in Scripture are both elect and believers.
Reply: But at the same time God determined these from eternity, just as He does in time.
2. That the will concerning believers to be saved is the whole of predestination, from John 6:40, “this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life,” etc.
Reply: That is indeed comprehended in predestination, but by no means exhausts it.
3. That otherwise all admonitions and reproofs are vain.
Reply: By no means, since they are effectual means to promote faith and godliness, or to convince men.
XVII. Many here wish men to be regarded by God in predestination as fallen, and are called Sublapsarians; many others as fallible, and are called—
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—Supralapsarians. This diversity is not very momentous, since there is agreement that the decree in God is one and most simple; that here it is most free and independent; and that it is most holy and most becoming to God.
Thus the method alone varies, according as the decrees are ordered either according to the event, so that the decree of creating man and permitting the fall is premised; or according to the nature of the thing, so that the decree concerning the ultimate end is placed before the decree concerning all the means of God’s works, and therefore also before the permission of the fall. Scripture favors the former method when it teaches that in election God has mercy, Rom. 9:15–16, and that we are chosen in Christ, Eph. 1:4–5. It favors the latter when it introduces God as willing to demonstrate His glory and as acting by His most free dominion, Rom. 9:21–23.
XVIII. We think extremes should be avoided: on the one hand, that every respect to sin be excluded; and on the other, that the permission of the fall be denied to be a means, along with creation, leading to the demonstration of divine goodness and justice in the salvation and damnation of men. By such denial, the works and counsels of God are too much torn apart from one another.
Meanwhile, we prefer the method of the Sublapsarians, insofar as it is most accommodated to human capacity; and because the bare purpose of illustrating justice and mercy is not the decree of predestination; and Scripture also uses the names of predestination and election more strictly. Indeed, the concept of damnation and salvation presupposes the concept of creation and the fall.
XIX. The supreme end of predestination is God’s—
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—glory: Prov. 16:4, “Jehovah hath made all things for Himself,” etc.; especially the glory of His goodness and justice: Eph. 1:6, εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ [to the praise of the glory of His grace]; Rom. 9:22, εἰ δὲ θέλων ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν [what if God, willing to show His wrath], etc. The subordinate end is the salvation of certain men, and the exit of others. Hence the twofold species of predestination are election and reprobation.
XX. Election, denoting the taking of one before another, is elsewhere called purpose, ordination to life, appointment to salvation, inscription in the Book of Life, etc. Sometimes it denotes:
1. Elect persons: Rom. 11:7, ἡ δὲ ἐκλογὴ ἐπέτυχεν [but the election hath obtained it].
2. The excellence of some thing or person: 1 Pet. 2:9, γένος ἐκλεκτόν [a chosen generation].
3. The calling of God, either to a political or sacred office, 1 Sam. 10:24, “see ye him whom Jehovah hath chosen?”; John 6:70, “have not I chosen you twelve?”; or to external benefits, Deut. 7:6–7, “Jehovah thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth,” etc.; or to saving communion with Himself, 1 Cor. 1:26–27, βλέπετε τὴν κλῆσιν ὑμῶν... ὅτι οὐ πολλοὶ σοφοὶ [ye see your calling... that not many wise], etc., as they commonly at least wish.
4. Finally, the eternal counsel of saving: Matt. 20:16, “many are called, but few chosen”; Eph. 1:4, “as He hath chosen us in Him before the foundation of the world,” etc. The Remonstrants wrongly deny that this last notion properly belongs to the word.
XXI. Election is defined as the gracious predestination of certain men, fewer in number and more despised in state, out of the fallen human race, unto salvation certainly to be obtained in Christ by faith, and unto the demonstration in them of the praise of divine grace.
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XXII. The source here is the sole good pleasure of God, at once free and most gracious, according to 2 Tim. 1:9, σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ κατ᾽ ἰδίαν πρόθεσιν καὶ χάριν [who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace], etc.; and Eph. 1:6, εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ, ᾗ ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ [to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved]. Yet this does not exclude hatred against sin.
XXIII. Some only are elect, not all: whether conditionally, since God’s decrees are absolute and God must work faith and repentance; or absolutely, since not all are saved, and some are called elect before other reprobate men. Indeed, the name of election also implies the exemption of certain persons.
The Pelagians, and other Universalists, object:
1. That God loves the world, John 3:16.
Reply: This is understood either of the world of those to be saved, or of men indefinitely, in opposition to angels.
2. That God has mercy upon all, Rom. 11:32.
Reply: Upon all kinds of men.
3. That God wills all men to be saved, 1 Tim. 2:4.
Reply: Again, it treats both of all sorts of men, and of the will of precept.
4. That God is φιλάνθρωπος [loving toward man], not willing that anyone should perish, Tit. 3:4; 2 Pet. 3:9.
Reply: There are degrees in anthropopathy; nor does God will that any of His own should perish.
5. That the external calling of many would thus be ludicrous.
Reply: By no means, since it always serves either conversion or conviction.
XXIV. The elect are fewer than the reprobate: Matt. 20:16, “many are called, but few chosen”; Matt. 7:14—
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—στενὴ καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν [strait is the gate and narrow is the way which leadeth unto life, and few there be that find it], etc. This by no means argues any defect of power in God, since it is done by His will; nor any defect of goodness, since goodness is far greater in some certainly saved than in a salvation ineffectually destined for many.
XXV. More of the poor, ignoble, and foolish in the world are elect: Matt. 11:25, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις [because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes], etc.; 1 Cor. 1:27, “but God hath chosen the foolish things of the world, that He might confound the wise; and God hath chosen the weak things of the world, that He might confound the mighty”; James 2:5, “hath not God chosen the poor of this world?” etc., that the glory might be plainly God’s, and that the elect might be outwardly conformed to Christ their Head.
XXVI. Men are chosen both unto glory, or eternal salvation: 1 Thess. 5:9, “for God hath not appointed us to wrath, but to obtain salvation”; James 2:5, “heirs of the kingdom which He hath promised to them that love Him,” etc.; and unto saving grace leading thereunto: Eph. 1:4, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ [that we should be holy and without blame before Him in love]; 2 Thess. 2:13, εἵλετο ὑμᾶς ὁ Θεὸς ἀπ᾽ ἀρχῆς εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας [God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth]. These two can be distinguished as ultimate and intermediate end, but they must not be torn apart, even though common external grace is appointed to some not elect unto glory.
XXVII. Therefore election is not only objectively certain, or immutable, but also subjectively certain, so that a man can infallibly know his own election unto glory from grace granted—
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—which Peter presupposes, 2 Pet. 1:10, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι [give diligence to make your calling and election sure]. This is also taught by Rom. 8:16, αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα Θεοῦ [the Spirit itself beareth witness with our spirit, that we are the children of God]; Eph. 1:4–5, “as He hath chosen us,” etc.; and they even show the fruits necessary for our consolation and God’s glorification.
XXVIII. The Papists and Remonstrants condemn this certainty, and object:
1. Many believers doubt divine grace.
Reply: For a time, and from weakness of faith, against which one must fight.
2. Many deceive themselves.
Reply: Therefore just attention to Scripture and to one’s own state is required.
3. Man does not know the love and hatred of God, Eccles. 9:1–2.
Reply: This is from external goods or evils, which are almost common to the godly and the ungodly.
4. Thus all fear and care of salvation is driven away.
Reply: Servile fear of distrust is removed, not filial reverence, nor the care of salvation by which alone one comes to salvation and to the certainty of it.
XXIX. Reprobation, denoting rejection with aversion of mind, 1 Pet. 2:4, 7, λίθον... ἀποδεδοκιμασμένον [a stone... disallowed], etc., is elsewhere called appointment unto wrath, prescription unto judgment, non-inscription in the Book of Life, etc. Here it is put not for God’s temporal rejection, but for His eternal decree.
XXX. It is defined as the most just predestination of the greater and nobler number of men out of the fallen human race, unto death deserved through sin, certainly to be inflicted through final unbelief and impenitence—
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—and so unto the declaration of His own justice and power in them.
XXXI. It plainly flows from the most free good pleasure of God: Rom. 9:15, 18, ἐλεήσω ὃν ἂν ἐλεῶ... ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει [I will have mercy on whom I will have mercy... therefore hath He mercy on whom He will, and whom He will He hardeneth]. Thus sin itself, properly speaking, cannot be called the cause of it either in the positive or in the negative act. Meanwhile, it is just; since He does not decree the demonstration of His justice except in man, deserving vengeance through sins.
XXXII. The reprobate are certain men, as is clear from the example of Esau, Rom. 9:13, τὸν δὲ Ἠσαῦ ἐμίσησα [but Esau have I hated], and from the mention of reprobate persons, not qualities: Rev. 13:8, “whose names are not written in the book of life of the Lamb slain,” etc.; John 10:26, “ye believe not, because ye are not of My sheep,” etc.; and from the restricted election of some.
Objection 1. The reprobate and unbelievers are the same.
Reply: But these are equally determined from eternity, as they are in time.
Objection 2. God loves all.
Reply: Not with that species of love which tends or leads unto salvation.
Objection 3. Cruelty is thus deservedly charged upon God.
Reply: By no means, since He decrees the ultimate death to those who deserve it, and still does good to them in many ways.
Objection 4. God’s calling in time will thus be feigned.
Reply: By no means, since through it a most fitting duty is set before men, and the conditional promises and threats of God which are added are most true.
XXXIII. The reprobate are more numerous and nobler than the elect; and among them are also nations—
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—ignorant of the Gospel, and the infants of unbelievers, to whom the promise has not been made, while all by nature are damnable because of common sin: Eph. 2:3, 12, 17, etc.; καὶ ἦμεν τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί [and were by nature children of wrath, even as others], etc.; ὅτι ἦτε ἐν τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ [that at that time ye were without Christ], etc.; ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν [and came and preached peace to you which were afar off], etc.; 1 Cor. 7:14, ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν [else were your children unclean], etc.
XXXIV. The reprobate are predestinated unto eternal damnation. In a sound sense, they can also be said to be created in time for this, although the ultimate end is God’s glory, and the duty of created man is the holy glorification of God. All the reprobate are considered as deserving damnation through the common sin of Adam, in whom all are born, while the Gospel is not open to all. Compare Rom. 9:11, 21, μήπω πραξάντων τι ἀγαθὸν ἢ κακόν [not yet having done any good or evil], etc.; ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ... ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν [hath not the potter power over the clay... one vessel unto honor, and another unto dishonor]; John 3:18, “he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God”; Eph. 2:3, “we were by nature children of wrath, even as others,” etc.
Thus reprobation is not a merely evangelical decree, resting only upon foreseen unbelief, although this unbelief, whether positive or negative, follows in time; and according to the preaching of the Gospel, God will one day judge. Here, however, God is considered negatively, as not lovingly conferring, and positively, as hating.
XXXV. These are predestinated together unto unbelief and impenitence, according to Matt. 11:25, “because Thou hast hid these things from the wise and prudent”—
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—“even so, Father, for so it seemed good in Thy sight”; John 10:26, “but ye believe not, because ye are not of My sheep”; Rom. 9:17–18, “even for this same purpose have I raised thee up, that I might show My power in thee,” etc.; “and whom He will He hardeneth”; 1 Pet. 2:8, ἀπειθοῦντες εἰς ὃ καὶ ἐτέθησαν [being disobedient, whereunto also they were appointed], etc.; which things would exist in all men without destined grace.
In execution, God is here considered negatively, as not giving saving grace; and positively, as blinding and hardening, through judicial abandonment, just removal of grace, the setting before them of occasions of evil, and the relaxation of Satan’s restraint.
XXXVI. Hence reprobation is objectively certain, or immutable, but subjectively uncertain, because grace is granted at various moments: Matt. 20:1, 3, 5, “the kingdom of heaven is like unto a man that is an householder,” etc.; ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ [the kingdom of heaven is like unto a man that is an householder], etc.; “about the third hour,” etc.; “and about the sixth and ninth hour,” etc. And it happens even to the very hardened, 1 Tim. 1:15–16, “that Christ Jesus came into the world to save sinners,” etc. Therefore from reprobation there should arise no despair, but only holy solicitude.
XXXVII. The doctrine of predestination is most sublime: Rom. 11:33–34, ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ [O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments], etc. Hence it must be handled prudently. Yet it is necessary to be believed, since from this foundation all salvation and grace flow, and for this reason it is copiously set forth in Scripture. It is also very useful, that we may learn God’s perfections and our imperfections, and—
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—have true consolation, and a perpetual spur unto godliness.