Chapter II

Statement of the Doctrine

In the Westminster Confession, which sets forth the beliefs of the Presbyterian and Reformed Churches and which is the most perfect expression of the Reformed Faith, we read: "God from all eternity did by the most wise and holy counsel of His own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established." And further, "Although God knows whatsoever may or can come to pass upon all supposed conditions; yet hath He not decreed any thing because He foresaw it as future, or as that which would come to pass upon such conditions."

This doctrine of Predestination represents the purpose of God as absolute and unconditional, independent of the whole finite creation, and as originating solely in the eternal counsel of His will. God is seen as the great and mighty King who has appointed the course of nature and who directs the course of history even down to its minutest details. His decree is eternal, unchangeable, holy, wise, and sovereign. It extends not merely to the course of the physical world but to every event in human history from the creation to the judgment, and includes all the activities of saints and angels in heaven and of reprobates and demons in hell. It embraces the whole scope of creaturely existence, through time and eternity, comprehending at once all things that ever were or will be in their causes, conditions, successions, and relations. Everything outside of God Himself is included in this all-embracing decree, and that very naturally since all other beings owe their existence and continuance in existence to His creative and sustaining power. It provides a providential control under which all things are hastening to the end of God's determining; and the goal is,

Since the finite creation through its whole range exists as a medium through which God manifests His glory, and since it is absolutely dependent on Him, it of itself could originate no conditions which would limit or defeat the manifestation of that glory. From all eternity God has purposed to do just exactly what He is doing. He is the sovereign Ruler of the universe and "does according to His will in the army of heaven and among the inhabitants of the earth; and none can stay His hand, or say unto Him, What doest thou?" Daniel 4:35. Since the universe had its origin in God and depends on Him for its continued existence it must be, in all its parts and at all times, subject to His control so that nothing can come to pass contrary to what He expressly decrees or permits. Thus the eternal purpose is represented as an act of sovereign predestination or foreordination, and unconditioned by any subsequent fact or change in time. Hence it is represented as being the basis of the divine foreknowledge of all future events, and not conditioned by that foreknowledge or by anything originated by the events themselves.

The Reformed theologians logically and consistently applied to the spheres of creation and providence those great principles which were later set forth in the Westminster Standards. They saw the hand of God in every event in all the history of mankind and in all the workings of physical nature so that the world was the complete realization in time of the eternal ideal. The world as a whole and in all its parts and movements and changes was brought into a unity by the governing, all-pervading, all-harmonizing activity of the divine will, and its purpose was to manifest the divine glory. While their conception was that of a divine ordering of the whole course of history to the veriest detail, they were especially concerned with its relation to man's salvation. Calvin, the brilliant and systematic theologian of the Reformation, put the matter thus: "Predestination we call the eternal decree of God, by which He has determined in Himself, what He would have to become of every individual of mankind. For they are not all created with a similar destiny; but eternal life is foreordained for some and eternal death for others. Every man, therefore, being created for one or the other of these ends, we say he is predestinated either to life or to death."⁵⁵    Institutes, Book III, Ch. XXI, sec. 5.

That Luther was as zealous for absolute predestination as was Calvin is shown in his commentary on Romans, where he wrote: "All things whatever arise from, and depend on, the divine appointment; whereby it was foreordained who should receive the word of life, and who should disbelieve it; who should be delivered from their sins, and who should be hardened in them; and who should be justified and who should be condemned." And Melanchthon, his close friend and fellow-laborer, says: "All things turn out according to divine predestination; not only the works we do outwardly, but even the thoughts we think inwardly"; and again, "There is no such thing as chance, or fortune; nor is there a readier way to gain the fear of God, and to put our whole trust in Him, than to be thoroughly versed in the doctrine of Predestination."

"Order is heaven's first law." From the divine viewpoint there is unbroken order and progress from the first beginnings of the creation to the end of the world and the ushering in of the kingdom of heaven in all its glory. The divine purpose and plan is nowhere defeated nor interrupted; that which in many cases appears to us to be defeat is not really such but only appears to be, because our finite and imperfect nature does not permit us to see all the parts in the whole nor the whole in all its parts. If at one glance we could take in "the mighty spectacle of the natural world and the complex drama of human history," we should see the world as one harmonious unit manifesting the glorious perfections of God.

"Though the world seems to run at random," says Bishop, "and affairs to be huddled together in blind confusion and rude disorder, yet, God sees and knows the concatenation of all causes and effects, and so governs them that He makes a perfect harmony out of all those seeming jarrings and discords. It is most necessary that we should have our hearts well established in the firm and unwavering belief of this truth, that whatever comes to pass, be it good or evil, we may look up to the hand and disposal of all, to God. In respect of God, there is nothing casual nor contingent in the world. If a master should send a servant to a certain place and command him to stay there till such a time, and, presently after, should send another servant to the same place, the meeting of these two is wholly casual in respect to themselves, but ordained and foreseen by the master who sent them. They fall out unexpectedly as to us, but not so as to God. He foresees and He appoints all the vicissitudes of things."⁶⁶   Quoted by Toplady in Preface to Zanchius' Predestination.

The psalmist exclaimed, "O Jehovah our Lord, How excellent is thy name in all the earth!" And the writer of Ecclesiastes says, "He hath made everything beautiful in its time." In the vision which the prophet Isaiah saw, the seraphim sang, "Holy, holy, holy, is Jehovah of hosts: The whole earth is full of His glory." When seen from this divine view-point every event in the course of human affairs in all ages and in all nations has, no matter how insignificant it may appear to us, its exact place in the development of the eternal plan. It has relations with preceding causes and exerts an ever widening influence through its effects so that it is related to the whole system of things and has its individual part in maintaining the perfect equilibrium of this world-order. Many instances might be given to show that events of the greatest importance have often depended upon what at the time appeared to be the most fortuitious and trivial events. The inter-relation and connection of events is such that if one of these were to be omitted or modified, all that follows soon would be modified or prevented. Hence the certainty that the divine administration rests on the foreordination of God extending to all events both great and small. And, strictly speaking, no event is really small; each one has its exact place in the divine plan, and some are only relatively greater than others. The course of history, then, is infinitely complex, yet a unit in the sight of God. This truth, together with the reason for it, is very beautifully summed up in the Shorter Catechism which states that, "The decrees of God are, His eternal purpose, according to the counsel of His will, whereby for His own glory, He hath foreordained whatsoever comes to pass."

Dr. Abraham Kuyper, of Holland, who is recognized as one of the outstanding Calvinistic theologians in recent years, has given us some valuable thought in the following paragraph: "The determination of the existence of all things to be created, or what is to be camellia or buttercup, nightingale or crow, hart or swine, and equally among men, the determination of our own persons, whether one is to be born as boy or girl, rich or poor, dull or clever, white or colored or even as Abel and Cain, is the most tremendous predestination conceivable in heaven or on earth; and still we see it taking place before our eyes every day, and we ourselves are subject to it in our entire personality; our entire existence, our very nature, our position in life being entirely dependent on it. This all-embracing predestination, the Calvinist places, not in the hands of man, and still less in the hand of blind natural force, but in the hand of Almighty God, sovereign Creator and Possessor of heaven and earth; and it is in the figure of the potter and the clay that Scripture has from the time of the prophets expounded to us this all-dominating election. Election in creation, election in providence, and so election also to eternal life; election in the realm of grace as well as in the realm of nature."⁷⁷    Lectures on Calvinism, p. 272.

We can have no adequate appreciation of this world-order until we see it as one mighty system through which God is working out His plans. Calvin's clear and consistent theism gave him a keen sense of the infinite majesty of the Almighty Person in whose hands all things lay, and made him a very pronounced predestinarian. In this doctrine of the unconditional and eternal purpose of the omniscient and omnipotent God, he found the program of the history of the fall and redemption of the human race. He ventured boldly but reverently upon the brink of that abyss of speculation where all human knowledge is lost in mystery and adoration.

The Reformed Faith, then, offers us a great God who is really the sovereign Ruler of the Universe. "Its grand principle," says Bayne, "is the contemplation of the universe of God revealed in Christ. In all places, in all times, from eternity to eternity, Calvinism sees God." Our age, with its emphasis on democracy, doesn't like this view, and perhaps no other age liked it less. The tendency today is to exalt man and to give God only a very limited part in the affairs of the world. As Dr. A. A. Hodge has said, "The new theology, asserting the narrowness of the old, is discarding the foreordination of Jehovah as a worn-out figment of the schools, discredited by the advanced culture of today. This is not the first time that the owls, mistaking the shadow of a passing eclipse for their native night, have prematurely hooted at the eagles, convinced that what is invisible to them cannot possibly exist."⁸⁸   Popular Lectures on Theological Themes, p. 158.

This, in general, is the broad conception of predestination as it has been held by the great theologians of the Presbyterian and Reformed Churches.

Foreordination is explicitly stated in Scripture.