5. Reprobation. 6. Infralapsarianism and Supralapsarianism. 7. Many are Chosen. 8. A Redeemed World or Race. 9. Vastness of the Redeemed Multitude. 10. The World is Growing Better. 11. Infant Salvation. 12. Summary.
Statement ----Comments by Calvin, Luther, and Warfield ----Proof from Scripture ----Based on the Doctrine of Original Sin ----No Injustice is Done to the Non-Elect ----State of the Heathens ----Purposes of the Decree of Reprobation ----Arminians Center Attack on this Doctrine ----Under no Obligation to Explain all These Things.
The doctrine of absolute Predestination of course logically holds that some are foreordained to death as truly as others are foreordained to life. The very terms "elect" and "election" imply the terms "non-elect" and "reprobation." When some are chosen out others are left not chosen. The high privileges and glorious destiny of the former are not shared with the latter. This, too, is of God. We believe that from all eternity God has intended to leave some of Adam's posterity in their sins, and that the decisive factor in the life of each is to be found only in God's will. As Mozley has said, the whole race after the fall was "one mass of perdition," and "it pleased God of His sovereign mercy to rescue some and to leave others where they were; to raise some to glory, giving them such grace as necessarily qualified them for it, and abandon the rest, from whom He withheld such grace, to eternal punishments." (The Augustinian Doctrine of Predestination, p. 297)
The chief difficulty with the doctrine of Election of course arises in regard to the unsaved; and the Scriptures have given us no extended explanation of their state. Since the mission of Jesus in the world was to save the world rather than to judge it, this side of the matter is less dwelt upon.
In all of the Reformed creeds in which the doctrine of Reprobation is dealt with at all it is treated as an essential part of the doctrine of Predestination. The Westminster Confession, after stating the doctrine of election, adds: "The rest of mankind, God was pleased, according to the inscrutable counsel of His own will, whereby He extendeth or withholdeth mercy as He pleaseth, for the glory of His sovereign power over His creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice" (Ch. III: Sec. 7).
Those who hold the doctrine of Election but deny that of Reprobation can lay but little claim to consistency. To affirm the former while denying the latter makes the decree of predestination an illogical and lop-sided decree. The creed which states the former but denies the latter will resemble a wounded eagle attempting to fly with but one wing. In the interests of a "mild Calvinism" some have been inclined to give up the doctrine of Reprobation, and this term (in itself a very innocent term) has been the entering wedge for harmful attacks upon Calvinism pure and simple. "Mild Calvinism" is synonymous with sickly Calvinism, and sickness, if not cured, is the beginning of the end.
Comments by Calvin. Luther, and Warfield
Calvin did not hesitate to base the reprobation of the lost, as well as the election of the saved, on the eternal purpose of God. We have already quoted him to the effect that "not all men are created with a similar destiny but eternal life is foreordained for some, and eternal damnation 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." And again he says, "There can be no election without its opposite, reprobation" (Inst., Bk. III, Ch. 23). That the latter raises problems which are not easy to solve, he readily admits, but advocates it as the only intelligent and Scriptural explanation of the facts.
Luther also as certainly as Calvin attributes the eternal perdition of the wicked, as well as the eternal salvation of the righteous, to the plan of God. "This mightily offends our rational nature," he says, "that God should, of His own mere unbiased will, leave some men to themselves, harden them and condemn them; but He gives abundant demonstration, and does continually, that this is really the case; namely, that the sole cause why some are saved, and others perish, proceeds from His willing the salvation of the former, and the perdition of the latter, according to that of St. Paul, 'He hath mercy on whom He will have mercy, and whom He will He hardeneth."' And again, "It may seem absurd to human wisdom that God should harden, blind, and deliver up some men to a reprobate sense; that He should first deliver them over to evil, and condemn them for that evil; but the believing, spiritual man sees no absurdity at all in this; knowing that God would be never a whit less good, even though He should destroy all men." He then goes on to say that this must not be understood to mean that God finds men good, wise, obedient, and makes them evil, foolish, and obdurate, but that they are already depraved and fallen and that those who are not regenerated, instead of becoming better under the divine commands and influences, only react to become worse. In reference to Romans IX, X, XI, Luther says that "all things whatever arise from and depend upon the Divine appointment, whereby it was preordained 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, who should be justified and who condemned" (In Praefat, and Epist. ad Rom., quoted by Zanchius, Predestination, p. 92).
"The Biblical writers," says Dr. Warfield, "are as far as possible from obscuring the doctrine of election because of any seemingly unpleasant corollaries that flow from it. On the contrary, they expressly draw the corollaries which have often been so designated, and make them a part of their explicit teaching. Their doctrine of election, they are free to tell us, for example, does certainly involve a corresponding doctrine of preterition. The very term adopted in the New Testament to express it ---eklegomai, which, as Meyer justly says (Eph. 1:4), 'always has, and must of logical necessity have, a reference to others to whom the chosen would, without the ekloga, still belong' --- embodies a declaration of the fact that in their election others are passed by and left without the gift of salvation; the whole presentation of the doctrine is such as either to imply or openly to assert, on its very emergence, the removal of the elect by the pure grace of God, not merely from a state of condemnation, but out of the company of the condemned---a company on whom the grace of God has no saving effect, and who are therefore left without hope in their sins; and the positive just reprobation of the impenitent for their sins is repeatedly explicitly taught in sharp contrast with the gratuitous salvation of the elect despite their sins" (Biblical Doctrines, art., Predestination, p.64)
And again he says: "The difficulty which is felt by some in following the apostle's argument here (Rom. 11 f), we may suspect, has its roots in part in a shrinking from what appears to them an arbitrary assignment of men to diverse destinies without consideration of their desert. Certainly St. Paul as explicitly affirms the sovereignty of reprobation as election,---if these twin ideas are, indeed, separable even in thought; if he represents God as sovereignly loving Jacob, he represents Him equally as sovereignly hating Esau; if he declares that He has mercy on whom He will, He equally declares that He hardens whom He will. Doubtless the difficulty often felt here is, in part, an outgrowth of an insufficient realization of St. Paul's basal conception of the state of men at large as condemned sinners before an angry God. It is with a world of lost sinners that he represents God as dealing; and out of that world building up a Kingdom of Grace. Were not all men sinners, there might still be an election, as sovereign as now; and there being an election, there would still be as sovereign a rejection; but the rejection would not be a rejection to punishment, to destruction, to eternal death, but to some other destiny consonant to the state in which those passed by should be left. It is not indeed, then, because men are sinners that men are left unelected; election is free, and its obverse of rejection must be equally free; but it is solely because men are sinners that what they are left to is destruction. And it is in this universalism of ruin rather than in a universalism of salvation that St. Paul really roots his theodicy. When all deserve death it is a marvel of pure grace that any receive life; and who shall gainsay the right of Him who shows this miraculous mercy, to have mercy on whom He will, and whom He will to harden?" (Biblical Doctrines, p.54)
Proof from Scripture
This is admittedly an unpleasant doctrine. It is not taught to gain favor with men, but only because it is the plain teaching of the Scriptures and the logical counterpart of the doctrine of Election. We shall find that some Scripture passages do teach the doctrine with unmistakable clearness. These should be sufficient for any one who accepts the Bible as the word of God. "Jehovah hath made everything for its own end; Yea, even the wicked for the day of evil," Prov. 16:4. Christ is said to be to the wicked, "A stone of stumbling, and a rock of offence; for they stumble at the word, being disobedient; whereunto also they were appointed," I Peter 2:8. "For there are certain men crept in privily, even they who were of old written of beforehand to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ," Jude 4. "But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed," II Peter 2:12. "For God did put in their heart to do His mind, and to come to one mind, and to give their kingdom unto the beast, until the word of God should be accomplished," Rev. 17:17. Concerning the beast of St. John's vision it is said, "All that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the lamb that hath been slain," Rev. 13:8. and we may contrast these with the disciples whom Jesus told to rejoice because their names were written in heaven (Luke 10:20), and with Paul's fellow workers. "whose names are in the book of life," Phil. 4:3.
Paul declares that the "vessels of wrath" which by the Lord were "fitted unto destruction," were "endured with much long suffering" in order that He might "show His wrath, and make His power known"; and with these are contrasted the "vessels of mercy, which He afore prepared unto glory" in order "that He might make known the riches of His glory" upon them (Rom. 9:22, 23). Concerning the heathen it is said that "God gave them up unto a reprobate mind, to do those things which are not fitting," Rom. 1:28; and the wicked, "after his hardness and impenitent heart treasures up for himself wrath in the day of wrath and revelation of the righteous judgment of God," Rom. 2:5.
In regard to those who perish Paul says, "God sendeth them a working of error, that they should believe a lie," II Thess. 2:11. They are called upon to behold these things in an external way, to wonder at them, and to go on perishing in their sins. Hear the words of Paul in the synagogue at Antioch in Pisidia: "Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you," Acts 13:41.
The apostle John, after narrating that the people still disbelieved although Jesus had done so many signs before them, adds, "For this cause they could not believe, for that Isaiah said again, He hath blinded their eyes, and He hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And I should heal them," John 12:39, 40.
Christ's command to the wicked in the final judgment, "Depart from me, ye cursed, into the eternal fire which is prepared for the Devil and his angels," Matt. 25:41, is the strongest possible decree of reprobation; and it is the same in principle whether issued in time or eternity. What is right for God to do in time it is not wrong for Him to include in His eternal plan.
On one occasion Jesus Himself declared: "For judgment came I into this world, that they that see not may see; and that they that see may become blind," John 9:39. On another occasion He said, "I thank thee, 0 Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes," Matt. 11:25. It Is hard for us to realize that the adorable Redeemer and only Savior of men is, to some, a stone of stumbling and a rock of offence; yet that is what the Scriptures declare Him to be. Even before His birth it was said that He was set (that is, appointed) for the falling, as well as for the rising, of many in Israel (Luke 2:34). And when, in His intercessory prayer in the garden of Gethsemane, He said, "I pray for them; I pray not for the world, but for those whom thou hast given me," the non-elect were repudiated in so many words.
Jesus Himself declared that one of the reasons why He spoke in parables was that the truth might be concealed from those for whom it was not intended. We shall let the sacred history speak for itself: "And the disciples came, and said unto Him, Why speakest thou unto them in parables? And He answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but unto them it is not given. For whosoever hath, to him shall be given, and he shall have abundance; but whosoever hath not, from him shall be taken away even that which he hath. Therefore speak I unto them in parables; because seeing they see not, and hearing they hear not, neither do they understand. And unto them is fulffiled the prophecy of Isaiah, which saith,
"By hearing ye shall hear, and shall In no wise understand;
And seeing ye shall see, and shall in no wise perceive;
For this people's heart is waxed gross.
And their ears are dull of hearing.
And their eyes they have closed;
Lest haply they should perceive with their eyes,
And hear with their ears,
And understand with their heart,
And, should turn again,
And I should heal them." Matt. 13:10-15; Is. 6:9. 10.
In these words we have an application of Jesus' words, "Give not that which is holy unto the dogs, neither cast your pearls before swine," Matt. 7:6. He who affirms that Christ designed to give His saving truth to every one flatly contradicts Christ Himself. To the non-elect, the Bible is a sealed book; and only to the true Christian is it "given" to see and understand these things. So important is this truth that the Holy Spirit has been pleased to repeat six times over in the New Testament this passage from Isaiah (Matt. 13:14, 15; Mark 4:12; Luke 8:10; John 12:40; Acts 28:27; Rom. 11:9, 10). Paul tells us that through grace the "election" received salvation, and that the rest were hardened; then he adds, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear." And further, he quotes the words of David to the same effect:
"Let their table be made a snare and a trap,
And a stumbling-block, and a recompense unto them;
Let their eyes be darkened, that they may not see,
And bow down their backs always," Rom. 11:8-10.
Hence as regards some, the evangelical proclamations were designed to harden, and not to heal.
This same doctrine finds expression in numerous other parts of Scripture. Moses said to the children of Israel, "But Sihon king of Heshbon would not let you pass by him; for Jehovah thy God hardened his spirit, and made his heart obstinate, that He might deliver him into thy hand, as at this day," Deut. 2:30. In regard to the Canaanitish tribes who came against Joshua it is written, "For it was of Jehovah to harden their hearts, to come against Israel in battle, that He might utterly destroy them, as Jehovah commanded Moses." Joshua 11:20. Hophni and Phinebas, the sons of Eli, when reproved for their wickedness, "hearkened not unto the voice of their father, because Jehovah was minded to slay them," I Sam. 2:25. Though Pharaoh acted very arrogantly and wickedly toward the Israelites, Paul assigns no other reason than that he was one of the reprobate whose evil actions were to be overruled for good: "For the Scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth," Rom. 9:17 (see also Ex. 9:16). In all the reprobate there is a blindness and an obstinate hardness of heart; and when any, like Pharaoh, are said to have been hardened of God we may be sure that they were already in themselves worthy of being delivered over to Satan. The hearts of the wicked are, of course, never hardened by the direct influence of God, --- He simply permits some men to follow out the evil impulses which are already in their hearts, so that, as a result of their own choices, they become more and more calloused and obstinate. And while it is said, for instance, that God hardened the heart of Pharaoh, it is also said that Pharaoh hardened his own heart (Ex. 8:15; 8:32; 9:34). One description is given from the divine view-point, the other is given from the human view-point. God is ultimately responsible for the hardening of the heart in that He permits it to occur, and the inspired writer in graphic language simply says that God does it; but never are we to understand that God is the immediate and efficient cause.
Although this doctrine is harsh, it is, nevertheless, Scriptural. And since it is so plainly taught in Scripture, we can assign no reason for the opposition which it has met other than the pure ignorance and unreasoned prejudice with which men's minds have been filled when they come to study it. How applicable here are the words of Rice: --- "Happily would it be for the Church of Christ and for the world, if Christian ministers and Christian people could be contented to be disciples, --- LEARNERS; if, conscious of their limited faculties, their ignorance of divine things, and their proneness to err through depravity and prejudice, they could be induced to sit at the feet of Jesus and learn of Him. The Church has been corrupted and cursed in almost every age by the undue confidence of men in their reasoning powers. They have undertaken to pronounce upon the reasonableness or unreasonableness of doctrines infinitely above their reason, which are necessarily matters of pure revelation. In their presumption they have sought to comprehend 'the deep things of God,' and have interpreted the Scriptures, not according to their obvious meaning, but according to the decisions of the finite reason." And again he says, "No one ever studied the works of Nature or the Book of Revelation without finding himself encompassed on every side by difficulties he could not solve. The philosopher is obliged to be satisfied with facts; and the theologian must content himself with God's declarations." (Rice, God Sovereign and Man Free, pp. 3, 4)
Strange to say, many of those who insist that when people come to study the doctrine of the Trinity they should put aside all preconceived notions and should not rely simply upon the unaided human reason to decide what can or cannot be true of God, and who insist that the Scriptures should be accepted here as the unquestioned and authoritative guide, are not willing to follow those rules in the study of the doctrine of Predestination.
The Doctrine of Reprobation is Based on the Doctrine of Original Sin; No Injustice is Done to the Non-elect
It Is obvious that this part of the doctrine of Predestination which affirms that God has, by a sovereign and eternal decree, chosen one portion of mankind to salvation while leaving the other portion to destruction, strikes us at first as being opposed to our common ideas of justice and hence needs a defense. The defense of the doctrine of Reprobation rests upon the preceding doctrine of Original Sin or Total Inability. This decree finds the whole race fallen. None have any claim on God's grace. But instead of leaving all to their just punishment, God gratuitously confers undeserved happiness upon one portion of mankind, --- an act of pure mercy and grace to which no one can object, --- while the other portion is simply passed by. No undeserved misery is inflicted upon this latter group. Hence no one has any right to object to this part of the decree. If the decree dealt simply with innocent men, it would be unjust to assign one portion to condemnation; but since it deals with men in a particular state, which is a state of guilt and sin, it is not unjust. "The conception of the world as lying in the evil one and therefore judged already (John 3:18), so that upon those who are not removed from the evil of the world the wrath of God is not so much to be poured out but simply abides (John 3:36, cf. I John 3:14), is fundamental to this whole presentation. It is therefore, on the one hand, that Jesus represents Himself as having come not to condemn the world, but to save the world (John 3:17; 8:12; 9:5; 12:47; cf. 4:42), and all that He does as having for its end the introduction of life into the world (John 6:33, 51) ; the already condemned world needs no further condemnation, it needs saving" (Warfield, Biblical Doctrines, p.35)
Guilty man has lost his rights and falls under the will of God. God's absolute sovereignty now comes in and when He shows mercy in some cases we cannot object to His justice in others unless we would call in question His government of the universe. Viewed in this light the decree of Predestination finds mankind one mass of perdition and allows only a portion of it to remain such. When all antecedently deserved punishment it was not unjust for some to be antecedently consigned to it; otherwise the execution of a just sentence would be unjust.
"When the Arminian says that faith and works constitute the ground of election we dissent," says Clark. "But if he says that foreseen unbelief and disobedience constitute the ground of reprobation we assent readily enough. A man is not saved on the ground of his virtues but he is condemned on the ground of his sin. As strict Calvinists we insist that while some men are saved from their unbelief and disobedience, in which all are involved, and others are not, it is still the sinner's sinfulness that constitutes the ground of his reprobation. Election and reprobation proceed on different grounds; one the grace of God, the other the sin of man. It is a travesty on Calvinism to say that because God elects to save a man irrespective of his character or deserts, that therefore He elects to damn a man irrespective of his character or deserts." (A Syllabus of Systematic Theology, pp. 219, 220)
This reprobation or passing by of the non-elect is not founded merely upon a foresight of their continuance in sin; for if that had been a proper cause, reprobation would have been the fate of all men, for all were foreseen as sinners. Nor can it be said that those who were passed by were in all cases worse sinners than those who were brought to eternal life. The Scriptures always ascribe faith and repentance to the good pleasure of God and to the special gracious operation of His Spirit. Those who conceive of mankind as innocent and deserving of salvation are naturally scandalized when any portion of the race is antecedently consigned to punishment. But when the doctrine of Original Sin, which is taught so clearly and repeatedly in the Scriptures, is seen in its proper setting, the objections to predestination disappear and the condemnation of the wicked seems only just and natural. Thus salvation is of the Lord alone, and damnation wholly from ourselves. Men perish because they will not come to Christ; yet if they have a will to come, it is God who works the will in them. Grace, electing grace, both draws the will and keeps it steady; and to grace be all the praise.
Furthermore, out of a world of sinful and rebellious subjects, none of whom were in themselves worthy of saving, God has graciously chosen some when he might have passed by all as He did the fallen angels (II Peter 2:4; Jude 6). He has taken it altogether upon Himself to provide the redemption through which His people are saved. The atonement, therefore, is His own property; and He certainly may, as He most assuredly will, do what He pleases with His own. Grace is given to one and withheld from another as He sees best. It is to be noticed also that the withholding of His grace from the non-elect is but the negative cause of their perishing, just as the absence of a physician from the sick man is the occasion, not the efficient cause, of his death. "In the sight of an infinitely good and merciful God," says Dr. Charles Hodge, "it was necessary that some of the rebellious race of man should suffer the penalty of the law which all have broken. It is God's prerogative to determine who shall be vessels of mercy, and who shall be left to the just recompense of their sins" (Systematic Theology, II. p. 652).
Since man has brought himself into this state of sin, his condemnation is just, and every demand of justice would be met in his punishment. Conscience tells us that man perishes justly, since he chooses to follow Satan rather than God. "Ye will not come to me, that ye may have life," said Jesus (John 5:40). And in this connection the words of Prof. F. E. Hamilton are very appropriate: "All God does is to let him (the unregenerate) alone and allow him to go his own way without interference. It is his nature to be evil, and God simply has foreordained to leave that nature unchanged. The picture often painted by opponents of Calvinism, of a cruel God refusing to save those who long to be saved, is a gross caricature. God saves all who want to be saved, but no one whose nature is unchanged wants to be saved." Those who are lost are lost because they deliberately choose to walk in the ways of sin; and this will be the very hell of hells, that men have been self destroyers.
Many people talk as if salvation were a matter of human birthright. And, forgetful of the fact that man had and lost his supremely favorable chance in Adam, they inform us that God would be unjust if He did not give all guilty creatures an opportunity to be saved. In regard to the idea that salvation is given in return for something done by the person, Luther says, "But let us, I pray you, suppose that God ought to be such a one, who should have respect unto merit in those who are damned. Must we not, in like manner, also require and grant that He ought to have respect unto merit in those who are to be saved? For if we are to follow reason, it is equally unjust, that the undeserving should be crowned, as that the deserving should be damned" (Bondage of the Will, p.252).
No one with proper ideas of God supposes that He suddenly does something which He had not thought of before. Since His is an eternal purpose, what He does in time is what He purposed from eternity to do. Those whom He saves are those whom He purposed from eternity to save, and those whom He leaves to perish are those whom He purposed from eternity to leave. If it is just for God to do a certain thing in time, it is, by parity of argument, just for Him to resolve upon and decree it from eternity, for the principle of the action is the same in either case. And if we are justified in saying that from all eternity God has intended to display His mercy in pardoning a vast multitude of sinners why do some people object so strenuously when we say that from all eternity God has intended to display His justice in punishing other sinners?
Hence if it is just for God to forbear saving some persons after they are born, it was just for Him to form that purpose before they were born, or in eternity. And since the determining will of God is omnipotent, it cannot be obstructed or made void. This being true, it follows that He never did, nor does He now, will that every individual of mankind should be saved. If He willed this, not one single soul could ever be lost, "for who hath resisted His will?" If He willed that none should be lost, He would surely give to all men those effectual means of salvation without which it cannot be had. Now, God could give those means as easily to all mankind as to some only, but experience proves that He does not. Hence it logically follows that it is not His secret purpose or decretive will that all should be saved. In fact, the two truths, that what God does He does from eternity, and that only a portion of the human race is saved, is enough to complete the doctrines of Election and Reprobation.
State of the Heathens
The fact that, in the providential working of God, some men are left without the Gospel and the other means of grace virtually involves the principle set forth in the Calvinistic doctrine of Predestination. We see that in all ages the greater portion of mankind has been left destitute even of the external means of grace. For centuries the Jews, who were very few in number, were the only people to whom God was pleased to make any special revelation of Himself. Jesus confined His public ministry almost exclusively to them and forbade his disciples to go among others until after the day of Pentecost (Matt. 10:5, 6; 28:19; Mark 16:15; Acts 1:4). Multitudes were left with no chance to hear the Gospel, and consequently died in their sins. If God had intended to save them undoubtedly he would have sent them the means of salvation. If he had chosen to Christianize India and China a thousand years ago, He most certainly could have accomplished His purpose. Instead, they were left in gross darkness and unbelief. The past and present state of the world with all its sin, misery, and death, can have no other explanation than that given in Scripture, ---namely, that the race fell in Adam and that in mercy God has sovereignly chosen to bring an innumerable multitude to salvation through a redemption which He has Himself provided. It is a perverted and dishonoring view of God to imagine Him struggling along with disobedient men, doing the best He can to convert them, but not able to accomplish His purpose.
If the Arminian theory were true, namely, that Christ died for all men and that the benefits of His death are actually applied to all men we would expect to find that God had made some provision for the Gospel to be communicated to all men. The problem of the heathens, who live and die without the Gospel, has always been a thorny one for the Arminians who insist that all men have sufficient grace if they will but make use of it. Few will deny that salvation is conditioned on the person hearing and accepting the Gospel. The Christian Church has been practically of one mind in declaring that the heathens as a class are lost. That such is the clear teaching of the Bible we can easily show: ---
"And in none other is there salvation; for neither is there any other name under heaven, that is given among men, wherein we must be saved," Acts 4:12. "As many as have sinned without the law shall also perish without the law: and as many as have sinned under the law shall be judged by the law," Rom. 2:12. "Other foundation can no man lay than that which is laid, which is Jesus Christ," I Cor. 3:11. "I am the vine, ye are the branches; apart from me ye can do nothing," John 15:5. "I am the way, and the truth, and the life: no one cometh unto the Father, but by me," John 14:6. "He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him," John 3:36. "He that hath the Son hath life; he that hath not the Son of God hath not the life," I John 5:12, "And this is eternal life, that they should know thee the only true God, and Him whom thou didst send, even Jesus Christ," John 17:3. "Without faith it is Impossible to be well-pleasing to God," Heb. 11:6. "Whosoever shall call upon the name of the Lord shall be saved. How then shall they call on Him in whom they have not believed? and how shall they believe in Him whom they have not heard? and how shall they hear without a preacher?" Rom. 10:13, 14 (or, in other words, how can the heathens possibly be saved when they have never even heard of Christ who is the only means of salvation ?). "Jesus therefore said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man and drink His blood, ye have not life in yourselves," John 6:53. When the watchman sees danger coming but does not give the people warning they perish in their iniquity, Ezek. 33:8,--- true, the watchman will be held responsible, yet that does not change the fate of the people. Jesus declared that even the Samaritans who had far higher privileges than the nations outside of Palestine, worshipped they knew not what, and that salvation was of the Jews. See also the first and second chapters of Romans. The Scriptures, then, are plain in declaring that under ordinary conditions those who have not Christ and the Gospel are lost.
And in accordance with this the Westminster Confession, after stating that those who reject Christ cannot be saved, adds: "Much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess . . ." (X:4).
In fact the belief that the heathens without the Gospel are lost has been one of the strongest arguments in favor of foreign missions. If we believe that their own religions contain enough light and truth to save them, the importance of preaching the Gospel to them is greatly lessened. Our attitude toward foreign missions is determined pretty largely by the answer which we give to this question.
We do not deny that God can save some even of the adult heathen people if He chooses to do so, for His Spirit works when and where and how He pleases, with means or without means. If any such are saved, however, it is by a miracle of pure grace. Certainly God's ordinary method is to gather His elect from the evangelized portion of mankind, although we must admit the possibility that by an extraordinary method some few of His elect may be gathered from the unevangelized portion. (The fate of those who die in infancy in heathen lands will be discussed under the subject, "Infant Salvation," # 11 of this article).
It is unreasonable to suppose that people can appropriate to themselves something concerning which they know nothing. We readily see that so far as the pleasures and joys and opportunities in this world are concerned the heathens are largely passed by; and on the same principle we would expect them to be passed by in the next world also. Those who are providentially placed in the pagan darkness of western China can no more accept Christ as Savior than they can accept the radio, the airplane, or the Copernican system of astronomy, things concerning which they are totally ignorant. When God places people in such conditions we may be sure that He has no more intention that they shall be saved than He has that the soil of northern Siberia, which is frozen all the year round, shall produce crops of wheat. Had he intended otherwise He would have supplied the means leading to the designed end. There are also multitudes in the nominally Christian lands to whom the Gospel has never been presented in any adequate way, who have not even the outward means of salvation, to say nothing of the helpless state of their heart.
This, of course, does not mean that all of the lost shall suffer the same degree of punishment. We believe that from a common zero point there will be all degrees of reward and all degrees of punishment, and that a person's reward or punishment will, to a certain extent, be based on the opportunity that he has had in this world. Jesus Himself declared that in the day of judgment it would be more tolerable for the heathen city of Sodom than for those cities of Palestine which had heard and rejected His message (Luke 10:12-14); and He closed the parable of the faithful and unfaithful servants with the words: "And that servant, who knew his lord's will, and made not ready, nor did according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much is given, of him shall much be required; and to whom they commit much, of him will they ask the more," Luke 12:47, 48. So while the heathens are lost, they shall suffer relatively less than those who have heard and rejected the Gospel.
Hence in regard to this problem of the heathen races, Arminians are, at the very outset, involved in difficulties which subvert their whole scheme, difficulties from which they have never been able to extricate themselves. They admit that only in Christ is there salvation; yet they see that multitudes die without ever having heard of Christ or the Gospel. Holding that sufficient grace or opportunity must be given to every man before he can be condemned, many of them have been led to postulate a future probation, ---this however is not only without Scripture support, but is contrary to Scripture. As Cunningham says, "Calvinists have always regarded it as a strong argument against the Arminian doctrines of universal grace and universal redemption, and in favor of their own views of the sovereign purposes of God, that, in point of fact, so large a portion of the human race have been always left in entire ignorance of God's mercy, and of the way of salvation revealed in the Gospel; nay, in such circumstances as, to all appearances, throw insuperable obstacles in the way of their attaining to that knowledge of God and of Jesus Christ, which is eternal life" (Historical Theology, II, p. 397).
Only in Calvinism, with its doctrine of the guilt and corruption of all mankind through the fall, and its doctrine of grace through which some are sovereignly rescued and brought to salvation while others are passed by, do we find an adequate explanation of the phenomenon of the heathen world.
Purposes of the Decree of Reprobation
The condemnation of the non-elect is designed primarily to furnish an eternal exhibition, before men and angels, of God's hatred for sin, or, in other words, it is to be an eternal manifestation of the justice of God. (Let it be remembered that God's justice as certainly demands the punishment of sin as it demands the rewarding of righteousness.) This decree displays one of the divine attributes which apart from it could never have been adequately appreciated. The salvation of some through a redeemer is designed to display the attributes of love, mercy, and holiness. The attributes of wisdom, power and sovereignty are displayed in the treatment accorded both groups. Hence the truth of the Scripture statement that, "Jehovah hath made everything for its own end; Yea, even the wicked for the day of evil," Prov. 16:4; and also the statement of Paul that this arrangement was intended on the one hand, to "make known the riches of His glory upon vessels of mercy, which He afore prepared unto glory," and on the other, "to show His wrath, and to make His power known" upon "vessels of wrath fitted unto destruction," Rom. 9:22, 23.
This decree of reprobation also serves subordinate purposes in regard to the elect; for, in beholding the rejection and final state of the wicked, (1) they learn what they too would have suffered had not grace stepped in to their relief, and they appreciate more deeply the riches of divine love which raised them from sin and brought them into eternal life while others no more guilty or unworthy than they were left to eternal destruction. (2) It furnishes a most powerful motive for thankfulness that they have received such high blessings. (3) They are led to a deeper trust of their heavenly Father who supplies all their needs in this life and the next. (4) The sense of what they have received furnishes the strongest possible motive for them to love their heavenly Father, and to live as pure lives as possible. (5) It leads them to a greater abhorrence of sin. (6) It leads them to a closer walk with God and with each other as specially chosen heirs of the kingdom of heaven. (7) In regard to the sovereign rejection of the Jews, Paul destroys at the source any accusation that they were cast off without reason. "Did they stumble that they might fall? God forbid: for by their fall salvation is come to the Gentiles, to provoke them to jealousy," Rom. 11:11. Thus we see that God's rejection of the Jews was for a very wise and definite purpose; namely, that salvation might be given to the Gentiles, and that in such a way that it would react for the salvation of the Jews themselves. Historically we see that the Christian Church has been almost exclusively a Gentile Church. But in every age some Jews have been converted to Christianity, and we believe that as time goes on much larger numbers will be "provoked to jealousy" and caused to turn to God. Several verses in the eleventh chapter of Romans indicate that considerable numbers are to be converted and that they will be extremely zealous for righteousness.
Arminians Center Attack on This Doctrine
This doctrine of Reprobation is one upon which the Arminians are very fond of dwelling. They often single it out and emphasize it as though it was the sum and substance of Calvinism, while the other doctrines such as the Sovereignty of God, the purely gracious character of Election, the Perseverance of the saints, etc., which give so much glory to God, are passed by with little or no comment. At the Synod of Dort the Arminians insisted on first discussing the subject of Reprobation, and complained of it as a great hardship when the Synod refused to concede this. To the present day they have generally pursued this same policy. Their object is plain, for they know that it is easy to misrepresent this doctrine and to set it forth in a light that will prejudice men's feelings against it. They often distort the views which are held by Calvinists, then after alleging all that they can against it, they argue that since there can be no such thing as Reprobation, neither can there be any such thing as Election. The unfair over-emphasis on this doctrine indicates anything but an unprejudiced and sincere search for truth. Let them turn rather to the positive side of the system; let them answer and dispose of the large amount of evidence which has been collected in favor of this system.
On the other hand Calvinists usually produce first the evidence in favor of the doctrine of Election and then, having established this, they show that what they hold concerning the doctrine of Reprobation naturally follows. They do not, indeed, regard the latter as wholly dependent on the former for its proof. They believe that it is sustained by independent Scripture proof ; yet they do believe that if what they hold concerning the doctrine of Election is proven true, then what they hold concerning the doctrine of Reprobation will follow of logical necessity. Since the Scriptures give us much fuller information about what God does in producing faith and repentance in those who are saved than they give us in regard to His procedure with those who continue in impenitence and unbelief, reason demands that we shall first investigate the doctrine of Election, and then consider the doctrine of Reprobation. This last consideration shows the utter unfairness of Arminians in giving such prominence to the doctrine of Reprobation. As has been said before, this is admittedly an unpleasant doctrine. Calvinists do not shrink from discussing it; yet naturally, because of its awful character, they find no satisfaction in dwelling upon it. They also realize that here men must be particularly careful not to attempt to be wise above what is written, as many are inclined to do when they indulge in presumptuous speculations about matters which are too high for them.
Under No Obligation to Explain All These Things
Let it be remembered that we are under no obligation to explain all the mysteries connected with these doctrines. We are only under obligation to set forth what the Scriptures teach concerning them, and to vindicate this teaching so far as possible from the objections which are alleged against it. The "yea, Father, for so it was well pleasing in thy sight," (Matt. 11:26; Luke 10:21), was, to our Lord, an all-sufficient theodicy in the face of all God's diverse dealings with men. The sufficient and only answer which Paul gives to vain reasoners who would penetrate more deeply into these mysteries is that they are to be resolved into the divine wisdom and sovereignty. The words of Toplady are especially appropriate here: "Say not, therefore, as the opposers of these doctrines did in St. Paul's days: 'Why doth God find fault with the wicked? for who bath resisted His will? If He, who only can convert them, refrains from doing it, what room is there for blaming them that perish, seeing it is impossible to resist the will of the Almighty?' Be satisfied with St. Paul's answer, 'Nay, but, 0 man, who art thou that repliest against God?' The apostle hinges the whole matter entirely on God's absolute sovereignty. There he rests it, and there we ought to leave it" (Zanchius', Predestination, Introduction, p. 19).
Man cannot measure the justice of God by his own comprehension, and our modesty should be such that when the reason for some of God's works lies hidden we nevertheless believe Him to be just. If any one thinks that this doctrine represents God as unjust, it is only because he does not realize what the Scripture doctrine of Original Sin is, nor to what it commits him. Let him fix his mind upon the existence of real ill-desert antecedent to actual sin, and the condemnation will appear just and natural. The first step mastered, the second presents no real difficulty.
It is hard for us to realize that many of those right around us (in some cases our close friends and relatives) are probably foreordained to eternal punishment; and so far as we do realize it we are inclined to have a certain sympathy for them. Yet when seen in the light of eternity our sympathy for the lost will be found to have been an undeserved and a misplaced sympathy. Those who are finally lost shall then be seen as they really are, enemies of God, enemies of all righteousness, and lovers of sin, with no desire for salvation or the presence of the Lord. We may add further that, since God is perfectly just, none shall be sent to hell except those who deserve to go there; and when we see their real characters we shall be fully satisfied with the disposition that God has made.
As a matter of fact the Arminians do not escape any real difficulty here. For since they admit that God has foreknowledge of all things they must explain why He creates those who He foresees will lead sinful lives, reject the Gospel, die impenitent, and suffer eternally in hell. The Arminians really have a more difficult problem here than do the Calvinists; for the Calvinists maintain that the ones whom God thus creates, knowing that they will be lost, are the non-elect who voluntarily choose sin and in whose merited punishment God designs to manifest His justice, while the Arminians must say that God deliberately creates those who He foresees will be such poor, miserable creatures that without serving any good purpose they will bring destruction upon themselves and will spend eternity in hell in spite of the fact that God Himself earnestly wishes to bring them to heaven, and that God shall be forever grieved in seeing them where He wishes they were not. Does not this represent God as acting most foolishly in bringing upon Himself such dissatisfaction and upon some of His creatures such misery when He could at least have refrained from creating those who, He foresaw, would be lost?
Perhaps there are some who, upon hearing of this doctrine of Predestination, will account themselves reprobate and will be inclined to go into further sin with the excuse that they are to be damned anyway. But to do so is to suck poison out of a sweet flower, to dash one's self against the Rock of Ages. No one has the right to judge himself reprobate in this life, and hence to grow desperate; for final disobedience (the only infallible sign of reprobation) cannot be discovered until death. No unconverted person in this life knows for certain that God will not yet convert him and save him, even though he is aware that no such change has yet taken place. Hence be has no right to number himself definitely among the non-elect. God has not told us who among the unconverted He yet proposes to regenerate and save. If any man feels the pangs of conscience working in him, these may be the very means which God is using to draw him.
We have given considerable space to the discussion of the doctrine of Reprobation because it has been the great stumbling block for most of those who have rejected the Calvinistic system. We believe that if this doctrine can be shown to be Scriptural and reasonable the other parts of the system will be readily accepted.
6. INFRALAPSARIANISM AND SUPRALAPSARIANISM
Among those who call themselves Calvinists there has been some difference of opinion as to the order of events in the Divine plan. The question here is, When the decrees of election and reprobation came into existence were men considered as fallen or as unfallen? Were the objects of these decrees contemplated as members of a sinful, corrupt mass, or were they contemplated merely as men whom God would create? According to the infralapsarian view the order of events was as follows: God proposed (1) to create; (2) to permit the fall; (3) to elect to eternal life and blessedness a great multitude out of this mass of fallen men, and to leave the others, as He left the Devil and the fallen angels, to suffer the just punishment of their sins; (4) to give His Son, Jesus Christ, for the redemption of the elect; and (5) to send the Holy Spirit to apply to the elect the redemption which was purchased by Christ. According to the supralapsarian view the order of events was: (1) to elect some creatable men (that is, men who were to be created) to life and to condemn others to destruction; (2) to create; (3) to permit the fall; (4) to send Christ to redeem the elect; and (5) to send the Holy Spirit to apply this redemption to the elect The question then is as to whether election precedes or follows the fall.
One of the leading motives in the supralapsarian scheme is to emphasize the idea of discrimination and to push this idea into the whole of God's dealings with men. We believe, however, that supralapsarianism over-emphasizes this idea. In the very nature of the case this idea cannot be consistently carried out, e. g., in creation, and especially in the fall. It was not merely some of the members of the human race who were objects of the decree to create, but all mankind, and that with the same nature. And it was not merely some men, but the entire race, which was permitted to fall. Supralapsarianism goes to as great an extreme on the one side as does universalism on the other. Only the infralapsarian scheme is self-consistent or consistent with other facts.
In regard to this difference Dr. Warfield writes: "The mere putting of the question seems to carry its answer with it. For the actual dealing with men which is in question, is, with respect to both classes alike, those who are elected and those who are passed by, conditioned on sin; we cannot speak of salvation any more than of reprobation without positing sin. Sin is necessarily precedent in thought, not indeed to the abstract idea of discrimination, but to the concrete instance of discrimination which is in question, a discrimination with regard to a destiny which involves either salvation or punishment. There must be sin in contemplation to ground a decree of salvation, as truly as a decree of punishment. We cannot speak of a decree discriminating between men with reference to salvation and punishment, therefore, without positing the contemplation of men as sinners as its logical prius" (Plan of Salvation, p.28).
And to the same effect Dr. Charles Hodge says: "It is a clearly revealed Scriptural principle that where there is no sin there is no condemnation .... He hath mercy upon one and not on another, according to His own good pleasure, because all are equally unworthy and guilty. . . Everywhere, as in Romans 1:24, 26, 28, reprobation is declared to be judicial, founded upon the sinfulness of its object. Otherwise it could not be a manifestation of the justice of God" (Systematic Theology, II, P.318).
It is not in harmony with the Scripture ideas of God that innocent men, men who are not contemplated as sinners, should be foreordained to eternal misery and death. The decrees concerning the saved and the lost should not be looked upon as based merely on abstract sovereignty. God is truly sovereign, but this sovereignty is not exercised in an arbitrary way. Rather it is a sovereignty exercised in harmony with His other attributes, especially His justice, holiness, and wisdom. God cannot commit sin; and in that respect He is limited, although it would be more accurate to speak of His inability to commit sin as a perfection. There is, of course, mystery in connection with either system; but the supralapsarian system seems to pass beyond mystery and into contradiction.
The Scriptures are practically infralapsarian, --- Christians are said to have been chosen "out of" the world, John 15:19; the potter has a right over the clay, "from the same lump," to make one part a vessel unto honor, and another unto dishonor, Rom. 9:21; and the elect and the non-elect are regarded as being originally in a common state of misery. Suffering and death are uniformly represented as the wages of sin. The infralapsarian scheme naturally commends itself to our ideas of justice and mercy; and it is at least free from the Arminian objection that God simply creates some men in order to damn them. Augustine and the great majority of those who have held the doctrine of Election since that time have been and are infralapsarians, --- that is, they believe that it was from the mass of fallen men that some were elected to eternal life while others were sentenced to eternal death for their sins. There is no Reformed confession which teaches the supralapsaiian view; but on the other hand a considerable number do explicitly teach the infralapsarian view, which thus emerges as the typical form of Calvinism. At the present day it is probably safe to say that not more than one Calvinist in a hundred holds the supralapsarian view. We are Calvinists strongly enough, but not "high Calvinists." By a "high Calvinist" we mean one who holds the supralapsarian view.
It is of course true that in either system the sovereign choice of God in election is strewed and salvation in its whole course is the work of God. Opponents usually stress the supralapsarian system since it is the one which without explanation is more likely to conflict with man's natural feelings and impressions. It is also true that there are some things here which cannot be put into the time mould, --- that these events are not in the Divine mind as they are in ours, by a succession of acts, one after another, but that by one single act God has at once ordained all these things. In the Divine mind the plan is a unit, each part of which is designed with reference to a state of facts which God intended should result from the other parts. All of the decrees are eternal. They have a logical, but not a chronological, relationship. Yet in order for us to reason intelligently about them we must have a certain order of thought. We very naturally think of the gift of Christ in sanctification and glorification as following the decrees of the creation and the fall.
In regard to the teaching of the Westminster Confession, Dr. Charles Hodge makes the following comment: "Twiss, the Prolocutor of that venerable body (the Westminster Assembly), was a zealous supralapsarian; the great majority of its members, however, were on the other side. The symbols of that Assembly, while they clearly imply the infralapsarian view, were yet so framed as to avoid offence to those who adopted the supralapsarian theory. In the 'Westminster Confession,' it is said that God appointed the elect unto eternal life, and the rest of mankind, God was pleased, according to the unsearchable counsel of His own will whereby He extendeth or withholdeth mercy as He pleaseth, for the glory of His sovereign power over His creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice: It is here taught that those whom God passes by are 'the rest of mankind; not the rest of ideal or possible men, but the rest of those human beings who constitute mankind, or the human race. In the second place, the passage quoted teaches that the non-elect are passed by and ordained to wrath 'for their sin.' This implies that they were contemplated as sinful before this foreordination to judgment. The infralapsarian view is still more obviously assumed in the answer to the l9th and 2Oth questions in the 'Shorter Catechism.' It is there taught that all mankind by the fall lost communion with God, and are under His wrath and curse, and that God out of His mere good pleasure elected some (some of those under His wrath and curse), unto everlasting life. Such has been the doctrine of the great body of Augustinians from the time of Augustine to the present day" (Systematic Theology, II, P.317).
7. MANY ARE CHOSEN
When the doctrine of Election is mentioned many people immediately assume that this means that the great majority of mankind will be lost. But why should any one draw that conclusion? God is free in election to choose as many as I He pleases, and we believe that He who is infinitely merciful and benevolent and holy will elect the great majority to life. There is no good reason why He should be limited to only a few. We are told that Christ is to have the preeminence in all things, and we do not believe that the Devil will be permitted to emerge victor even in numbers.
Our position in this respect has been very ably stated by Dr. W. G. T. Shedd in the following words: "Let it be noticed that the question, how many are elected and how many are reprobated, has nothing to do with the question whether God may either elect or reprobate sinners. If it is intrinsically right for Him either to elect or not to elect, either to save or not to save free moral agents who by their own fault have plunged themselves into sin and ruin, numbers are of no account in establishing the rightness. And if it is intrinsically wrong, numbers are of no account in establishing wrongness. Neither is there any necessity that the number of the elect should be small, and that of the non-elect great; or the converse. The election and the non-election, and also the numbers of the elect and the non-elect, are all alike a matter of sovereignty and optional decision. At the same time it relieves the solemnity and awfulness which overhangs the decree of reprobation, to remember that the Scriptures teach that the number of the elect is much greater than that of the non-elect. The kingdom of the Redeemer in this fallen world is always described as far greater and grander than that of Satan. The operation of grace on earth is uniformly represented as mightier than that of sin. 'Where sin abounded, grace did much more abound.' And the final number of the redeemed is said to be a 'number which no man can number,' but that of the lost is not so magnified and emphasized" (Calvinism, Pure and Mixed, p. 84).
There is, however, a very common practice among Arminian writers to represent Calvinists as tending to consign to everlasting misery a large portion of the human race whom they would admit to the enjoyment of heaven. It is a mere caricature of Calvinism to represent it as based on the principle that the saved will be a mere handful, or only a few brands plucked from the burning. When the Calvinist insists upon the doctrine of Election, his emphasis is upon the fact that God deals personally with each individual soul instead of dealing merely with mankind in the mass; and this is a thing altogether apart from the relative proportion which shall exist between the saved and the lost. In answer to those who are inclined to say, "According to this doctrine God alone can save the soul; there will be few saved," we can reply that they might as well reason, "Since God alone can create stars, there can be but few stars." The objection is not well taken. The doctrine of election taken in itself tells us nothing about what the ultimate ratio shall be. The only limit set is that not all will be saved.
So far as the principles of sovereignty and personal election are concerned there is no reason why a Calvinist might not hold that all men will finally be saved; and some Calvinists have actually held this view. "Calvinism," wrote W. P. Patterson, of the University of Edinburgh, "is the only system which contains principles --- in its doctrines of election and irresistible grace --- that could make credible a theory of universal salvation." And Dr. S. G. Craig, Editor of CHRISTIANITY TODAY, and one of the outstanding men in the Presbyterian Church at the present time, says: "No doubt many Calvinists, like many not Calvinists, have, in obedience to the supposed teachings of the Scriptures, held that few will be saved, but there is no good reason why Calvinists may not believe that the saved will ultimately embrace the immensely greater portion of the human race. At any rate, our leading theologians --- Charles Hodge, Robert L. Dabney, W. G. T. Shedd, and B. B. Warfield ---have so held."
As stated by Patterson, Calvinism, with its emphasis on the intimate personal relation between God and each individual soul, is the only system which would offer a logical basis for universalism if that view were not contradicted by the Scriptures. And in contrast with this, must not the Arminian admit that on his principles only comparatively few actually are saved? He must admit that so far in human history the great proportion of adults, even in nominally Christian lands, exercising their "free will" with a "graciously restored ability" have died without accepting Christ. And unless God is bringing the world to an appointed goal, what grounds are there to suppose that, so long as human nature remains as it is, the situation would be materially different even if the world lasted a billion years?
8. A REDEEMED WORLD OR RACE
Since it was the world, or the race, which fell in Adam, it was the world, or the race, which was redeemed by Christ. This, however, does not mean that every individual will be saved, but that the race as a race will be saved. Jehovah is no mere tribal deity, but is "the God of the whole earth"; and the salvation which He had in view cannot be limited to that of a little select group or favored few. The Gospel was not merely local news for a few villages in Palestine, but was a world message; and the abundant and continuous testimony of Scripture is that the kingdom of God is to fill the earth, "from sea to sea, and from the River unto the ends of the earth." Zech. 9:10.
Early in the Old Testament we have the promise that "all the earth shall be filled with the glory of Jehovah," Nu. 14:21; and Isaiah repeats the promise that all flesh shall see the glory of Jehovah (40:5). Israel was set as "a light to the Gentiles," and "for salvation unto the uttermost part of the earth," Is. 49:6; Acts 13:47. Joel made the clear declaration that in the coming days of blessing, the Spirit hitherto given only to Israel would be poured out upon the whole earth. "And it shall come to pass afterward," said the Lord through His prophet, "that I will pour out my Spirit upon all flesh," 2:28; and Peter applied that prophecy to the outpouring which was begun at Pentecost (Acts 2:16).
Ezekiel gives us the picture of the increasing flow of the healing waters which issue from under the threshold of the temple; waters which were first only to the ankles, then to the knees, then to the loins, then a great river, waters which could not be passed through (47:1-5). Daniel's interpretation of King Nebuchadnezzar's dream taught this same truth. The king saw a great image, with various parts of gold, silver, brass, iron, and clay. Then he saw a stone cut out without bands, which stone smote the image so that the gold, silver, brass, iron, and clay were carried away like the chaff of the summer threshing floor. These various elements represented great world empires which were to be broken in pieces and completely carried away, while the stone cut out without bands represented a spiritual kingdom which God Himself would set up and which would become a great mountain and fill the whole earth. "And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty thereof he left to another people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever," Dan. 2:44. In the light of the New Testament we see that this kingdom was the one which Christ set up. In the vision which Daniel saw, the beast made war with the saints and prevailed against them for a time, ---but, "the time came when the saints possessed the kingdom," 7:22.
Jeremiah gives the promise that the time is coming when it will no longer be necessary for a man to say to his brother or to his neighbors "Know Jehovah"; "for they shall all know Him, from the least to the greatest of them," 31:34. "Ask of me, and I will give thee the nations for thine inheritance, And the uttermost parts of the earth for thy possessions," said the psalmist (2:8). The last book of the Old Testament contains a promise that 'from the rising of the sun unto the going down of the same my name shall be great among the Gentiles, saith Jehovah of hosts," Malachi 1:11.
In the New Testament we find the same teaching. When the Lord does finally shower spiritual blessings on His people, "the residue of men," and "all the Gentiles," are to "seek after the Lord," Acts 15:17. "Christ is the propitiation for our sins; and not for ours only, but also for the whole world," I John 2:2. "For God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life. For God sent not the Son into the world to judge the world; but that the world should be saved through Him" John 3:16, 17. "The Father hath sent the Son to be the Savior of the world," I John 4:14. "Behold the lamb of God, that taketh away the sin of the world I" John 1:29. "We have heard for ourselves, and know that this is indeed the Saviour of the world' John 4:42. "I am the light of the world," John 8:12. "I came not to judge the world, but to save the world," John 12:47. "And I, if I be lifted up from the earth, will draw all men unto me,' John 12:32. "God was in Christ reconciling the world unto Himself," II Cor. 5:19. The kingdom of heaven is said to be "like unto leaven which a woman took and hid in three measures of meal till it was all leavened," Matt. 13:33.
In the eleventh chapter of Romans we are told that the acceptance of the Gospel by the Jews shall be as "life from the dead" in its spiritual blessings to the world. By their fall the Gospel was given to the Gentiles -"now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? .... For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead?" The universal and complete dominion of Christ is taught again when we are told that He is to sit at the right hand of the Father until all enemies have been placed under His feet.
Thus a strong emphasis is thrown on the universality of Christ's work of redemption, and we are taught that our eyes are yet to behold a Christianized world. And since nothing is told us as to how long the earth shall continue after this goal is reached, possibly we may look forward to a great "golden age" of spiritual prosperity, continuing for centuries, or even millenniums, during which time Christianity shall be triumphant over all the earth, and during which time the great proportion even of adults shall be saved. It seems that the number of the redeemed shall then be swelled until it far surpasses that of the lost.
We cannot, of course, fix even an approximate date for the end of the world. In several places in Scripture we are told that Christ is to return at the end of this present world order; that His coming will be personal, visible, and with great power and glory; that the general resurrection and the general judgment shall then take place; and that heaven and hell shall then be ushered in in their fullness. But it has been expressly revealed that the time of our Lord's coming is "among the secret things that belong unto the Lord our God." "For of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father only," said Jesus before His crucifixion; and after the resurrection He said, "It is not for you to know the times or the seasons which the Father hath set within His own authority," Acts 1:7. Hence those who presume to tell us when the end of the world is coming are simply speaking without knowledge. In view of the fact that it has now been nearly 2,000 years since Christ came the first time, it may, for all we know, be another 2,000 years before He comes again ---perhaps a much longer, perhaps a much shorter, time.
In this connection Dr. S. G. Craig has well said: "We are told that certain events, such as the preaching of the Gospel among all the nations (Matt. 24:14), the conversion of the Jews (Rom. 11:25-27), the overthrow of 'every rulership and every authority and power' opposed to Christ (I Cor. 15:24), are to take place before the return of our Lord. It seems clear, therefore, that while the time of our Lord's return is unknown, yet it still lies some distance in the future. Just how far in the future we have no means of knowing. No doubt, if events move as slowly in the future as in the past, the coming of our Lord lies far in the future. In view of the fact, however, that events move so much more swiftly than formerly, so that what formerly was accomplished in centuries is now accomplished in a few years, it is quite possible that the return of Christ lies in the comparatively near future. Whether it comes in the near or remote future as measured in the scale of human lives, we may be certain that it lies in the near future as measured in the scales of God according to whom a thousand years is as one day. In view of present conditions, however, there seems to be little or nothing in the Scriptures to warrant the notion that Jesus will return within the lifetime of the present generation" (Jesus as He Was and Is, p. 276).
The world is perhaps yet young. Certainly God has not yet given any adequate exhibition of what He can do with a world truly converted to righteousness. What we have seen so far appears to be only the preliminary stage, a temporary triumph of the Devil, whose work is to be completely overthrown. God's work spans the centuries. Even the millenniums are insignificant to Him who inhabits eternity. When we associate our theology with our astronomy we find that God works on an unbelievably vast scale. He has spaced millions, perhaps even billions, of fiery suns throughout the universe, --- something like ten million have already been catalogued. Astronomers tell us, for instance, that the earth is 92,000,000 miles from the sun and that the light traveling at the rate of 186,000 miles per second requires only eight minutes to traverse that distance. They go on to tell us that the nearest fixed star is so far away that four years are required for its light to reach us; that the light which we now see coming from the North Star has been on its journey for 450 years; and that the light from some of the most distant stars has been on its way for millions of years. In view of what modern science reveals we find that the period during which man has lived on earth has been comparatively insignificant. God may have developments in store for the race which shall be quite startling, --- developments of which we have scarcely dreamed.
9. THE VASTNESS OF THE REDEEMED MULTITUDE
The decree of God's electing and predestinating love, though discriminating and particular, is, nevertheless, very extensive. "I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands; and they cried with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb," Rev. 7:9, 10. God the Father has elected untold millions of the human race to everlasting salvation and eternal happiness. Just what proportion of the human family He has included in His purpose of mercy, we have not been informed; but, in view of the future days of prosperity which are promised to the Church, it may be inferred that much the greater part will eventually be found among the number of His elect.
In the nineteenth chapter of John's Revelation a vision is recorded setting forth in figurative terms the struggle between the forces of good and evil in the world. Concerning the description there given Dr. Warfield says: "The section opens with a vision of the victory of the Word of God, the King of Kings and Lord of Lords over all His enemies. We see Him come forth from heaven girt for war, followed by the armies of heaven; the birds of the air are summoned to the feast of corpses that shall be prepared for them; the armies of the enemy --- the beasts and the kings of the earth --- are gathered against Him and are totally destroyed; and 'all the birds are filled with their flesh' (19:11-21). It is a vivid picture of a complete victory, an entire conquest, that we have here; and all the imagery of war and battle is employed to give it life. This is the symbol. The thing symbolized is obviously the complete victory of the Son of God over all the hosts of wickedness. Only a single hint of this signification is afforded by the language of the description, but that is enough. On two occasions we are carefully told that the sword by which the victory is won proceeds out of the mouth of the conqueror (verses 15 and 21). We are not to think, as we read, of any literal war or manual fighting, therefore; the conquest is wrought by the spoken word --- in short, by the preaching of the Gospel. In fine, we have before us here a picture of the victorious career of the Gospel of Christ in the world. All the imagery of the dread battle and its hideous details are but to give us the impression of the completeness of the victory. Christ's Gospel is to conquer the earth; He is to overcome all His enemies" (Biblical Doctrines, Art. The Millennium and the Apocalypse, p.647).
To us who live between the first and second coming of Christ it is given to see the conquest taking place. As to how long the conquest continues before it is crowned with victory, or as to how long the converted world is to await her coming Lord, we are not told. Today we are living in a period that is relatively golden as compared with the first century of the Christian era, and this progress is to go on until those on this earth shall see a practical fulfillment of the prayer, "Thy kingdom come, thy will be done in earth as it is in heaven." As we get the broader view of God's gracious dealings with the sinful world, we see that He has not distributed His electing grace with niggard hand, but that His purpose has been the restoration to Himself of the whole world.
The promise was given to Abraham that his posterity should be a vast multitude, --- "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea-shore," Gen. 22:17; "I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then may thy seed also be numbered," Gen. 13:16. And in the New Testament we discover that this promise refers not merely to the Jews as a separate people, but that those who are Christians are in the highest sense the true "sons of Abraham." "Know therefore, that they that are of faith, the same are sons of Abraham"; and again, "If ye are Christ's then are ye Abraham's seed, heirs according to promise," Gal. 3:7, 29.
Isaiah declared that the pleasure of Jehovah should prosper in the hands of the Messiah, that He should see of the travail of His soul and be satisfied. And in view of what He suffered on Calvary we know that He will not be easily satisfied.
The idea that the saved shall far outnumber the lost is also carried out in the contrasts drawn in Scripture language. Heaven is uniformly pictured as the next world, as a great kingdom, a country, a city; while on the other hand hell is uniformly represented as a comparatively small place, a prison, a lake (of fire and brimstone), a pit (perhaps deep, but narrow), (Luke 20:35; 1 Tim. 6:17; Rev. 21:1; Matt. 5:3; Heb. 11:16; I Peter 3:19; Rev. 19:20; 20:10, 14, 15; 21:8-27). When the angels and saints are mentioned in Scripture they are said to be hosts, myriads, an innumerable multitude, ten thousand times ten thousand and many more thousands of thousands; but no such language is ever used in regard to the lost, and by contrast their number appears to be relatively insignificant (Luke 2:13; Is. 6:3; Rev. 5:11). "The circle of God's election," says Shedd, "is a great circle of the heavens and not that of a treadmill. The kingdom of Satan is insignificant in contrast with the kingdom of Christ. In the immense range of God's dominion, good is the rule, and evil is the exception. Sin is a speck upon the azure of eternity; a spot upon the sun. Hell is only a corner of the universe."
Judging from these considerations it thus appears (if we may hazard a guess) that the number of those who are saved may eventually bear some such proportion to those who are lost as the number of free citizens in our commonwealth today bears to those who are in the prisons and penitentiaries; or that the company of the saved may be likened to the main stalk of the tree which grows and flourishes, while the lost are but as the small limbs and prunings which are cut off and which perish in the fires. Who even among non-Calvinists would not wish that this were true?
But, it may be asked, do not the verses, "Narrow is the gate, and straightened the way, that leadeth unto life, and few are they that find it," and, "Many are called, but few chosen," Matt. 7:14; 22:14, teach that many more are lost than saved? We believe these verses are meant to be understood in a temporal sense, as describing the conditions which Jesus and His disciples saw existing in Palestine in their day. The great majority of the people about them were not walking in the ways of righteousness, and the words are spoken from the standpoint of the moment rather than from the standpoint of the distant Judgment Day. In these words we have presented to us a picture which was true to life as they saw it, and which would, for that matter, describe the world as it has been even up to the present time. But, asks Dr. Warfield, "As the years and centuries and ages flow on, can it never be --- is it not to be --- that the proportion following 'the two ways' shall be reversed?"
These verses are also designed to teach us that the way of salvation is a way of difficulty and of sacrifice, and that it is our duty to address ourselves to it with diligence and persistence. No one is to assume his salvation as a matter of course. Those who enter into the kingdom of heaven do so through many tribulations; hence the command, "Strive to enter in by the narrow door," Luke 13:24. The choice in life is represented as a choice between two roads, one is broad, smooth, and easy to travel, but leads to destruction. The other is narrow and difficult, and leads to life. "There is no more reason to suppose that this similitude teaches that the saved shall be fewer than the lost than there is to suppose that the parable of the Ten Virgins (Matt. 25:l ff) teaches that they shall be precisely equal in number; and there is far less reason to suppose that this similitude teaches that the saved shall be few comparatively to the lost than there is to suppose that the parable of the Tares in the corn (Matt. 13:24 ff) teaches that the lost shall be inconsiderable in number in comparison with the saved --- for that, indeed, is an important part of the teaching of that parable" (Warfield, article, "Are There Few That Be Saved?"). And we may add that there is no more reason to suppose that this reference to the two ways teaches that the number of the saved shall be fewer than the number of the lost than there is to suppose that the parable of the lost sheep teaches that only one out of a hundred goes astray and that even it shall eventually be brought back, which would indeed be absolute restorationism.
10. THE WORLD IS GROWING BETTER
The redemption of the world is a long, slow process, extending through the centuries, yet surely approaching an appointed goal. We live in the day of advancing victory and see the conquest taking place.
There are periods of spiritual prosperity and periods of depression; yet over all there is progress. Looking back across the two thousand years since Christ came, we can see that there has been marvelous progress. This course shall ultimately be completed, and before Christ comes again we shall see a Christianized world. This does not mean that all sin shall ever be eradicated --- there shall always be some tares among the wheat until the time of the harvest, and even the righteous, while they remain in this world, sometimes fall victims to sin and temptation. But it does mean that as today we see some Christianized groups and communities, so eventually we shall see a Christianized world.
"The true way of judging the world is to compare its present with its past condition and note in which direction it is moving. Is it going backward, or forward, is it getting worse or better? It may be wrapped in gloomy twilight, but is it the twilight of the evening, or of the morning? Are the shadows deepening into starless night, or are they fleeing before the rising sun? ... One glance at the world as it is today compared with what it was ten or twenty centuries ago shows us that it has swept through a wide arc and is moving toward the morning" (Snowden, The Coming of the Lord, p.250).
Today there is much more wealth consecrated to the service of the Church than ever before; and, in spite of the sad defection toward Modernism in many places, we believe there is far more really earnest evangelistic and missionary activity than has ever been known before. The number of Bible schools, Christian colleges, and seminaries in which the Bible is systematically studied is growing much more rapidly than the population. Last year over 11,000,000 copies or portions of the Bible in various languages were distributed in the home and foreign lands by the American Bible Society alone --- a fact which means that the Bible is being broadcast over the earth as never before.
The Christian Church has made great progress in many parts of the world, and especially during the last two or three centuries it has developed thousands upon thousands of individual churches and has been a powerful influence for good in the lives of millions of people. It has established innumerable schools and hospitals. Under its benign influence ethical culture and social service have greatly advanced in the world, and the moral standards of the nations are much higher today than when the Church was first planted here.
"Already the Church has penetrated every continent and planted itself on every island and flung its outposts around the equator and from pole to pole. It is now the greatest organization on earth, the one world enterprise. And it has results to show that are not unpromising. In our own country Christianity has grown at least five times faster than the population. One hundred years ago there was one professing Christian in every fifteen of the population, and there now is one in every three, and excluding children, one in every two. In the world at large the results are astonishing. In 1500 A. D. there were 100,000,000 nominal Christians in the world; in 1800 there were 200,000,000, and the latest statistics show that, out of a total world population of 1,646,491,000 there are now 564,510,000 nominal Christians, or about one-third of the population of the globe. Christianity has grown more in the last one hundred years than in the preceding eighteen hundred" (Snowden, The Coming of the Lord, p. 255).
The statement that Christianity has grown more in the last one hundred years than in the preceding eighteen hundred seems to be approximately correct. According to late statistics, 1950, Christianity has a considerably larger number of nominal adherents than the combined total of any other two world religions. These figures state that there are approximately 640,000,000 Christians, 300,000,000 Confucianists (including Taoists), 230,000,000 Hindus, 220,000,000 Mohammedans, 150,000,000 Buddhists, 125,000,000 Animists, 20,000,000 Shintoists, and 15,000,000 Jews. (And while many of those who are listed as Christians are only "nominally" such, the proportion of true Christians is probably as great or greater than is the proportion in any of the pagan religions). All of these other religions, with the exception of Mohammedanism, are much older than Christianity. Furthermore, Christianity alone is able to grow and flourish under modern civilization, while all of the other religions soon disintegrate when brought under its glaring light.
Only within the last one hundred years have foreign missions really come into their own. As they have recently been developed, with great church organizations behind them, they are in position to carry on a work of evangelism in heathen lands such as the world has never yet seen. It is safe to say that the present generation living in India, China, Korea, and Japan, has seen greater changes in religion, society, and government than occurred in the preceding two thousand years. And when we contrast the rapid spread of Christianity in recent years with the rapid disintegration that is taking place in all of the other world religions, it appears very plain that Christianity is the future world religion. In the light of these facts we face the future confident that the best is yet to be.
11. INFANT SALVATION
Most Calvinistic theologians have held that those who die in infancy are saved. The Scriptures seem to teach plainly enough that the children of believers are saved; but they are silent or practically so in regard to those of the heathens. The Westminster Confession does not pass judgment on the children of heathens who die before coming to years of accountability. Where the Scriptures are silent, the Confession, too, preserves silence. Our outstanding theologians, however, mindful of the fact that God's "tender mercies are over all His works," and depending on His mercy widened as broadly as possible, have entertained a charitable hope that since these infants have never committed any actual sin themselves, their inherited sin would be pardoned and they would be saved on wholly evangelical principles.
Such, for instance, was the position held by Charles Hodge, W. G. T. Shedd, and B. B. Warfield. Concerning those who die in infancy, Dr. Warfield says: "Their destiny is determined irrespective of their choice, by an unconditional decree of God, suspended for its execution on no act of their own; and their salvation is wrought by an unconditional application of the grace of Christ to their souls, through the immediate and irresistible operation of the Holy Spirit prior to and apart from any action of their own proper wills . . . And if death in infancy does depend on God's providence, it is assuredly God in His providence who selects this vast multitude to be made participants of His unconditional salvation . . . This is but to say that they are unconditionally predestinated to salvation from the foundation of the world. If only a single infant dying in irresponsible infancy be saved, the whole Arminian principle is traversed. If all infants dying such are saved, not only the majority of the saved, but doubtless the majority of the human race hitherto, have entered into life by a non-Arminian pathway" (Two Studies in the History of Doctrine, p.230).
Certainly there is nothing in the Calvinistic system which would prevent us from believing this; and until it is proven that God could not predestinate to eternal life all those whom He is pleased to call in infancy we may be permitted to hold this view.
Calvinists, of course, hold that the doctrine of original sin applies to infants as well as to adults. Like all other sons of Adam, infants are truly culpable because of race sin and might be justly punished for it. Their "salvation" is real. It is possible only through the grace of Christ and is as truly unmerited as is that of adults. Instead of minimizing the demerit and punishment due to them for original sin, Calvinism magnifies the mercy of God in their salvation. Their salvation means something, for it is the deliverance of guilty souls from eternal woe. And it is costly, for it was paid for by the suffering of Christ on the cross. Those who take the other view of original sin, namely, that it is not properly sin and does not deserve eternal punishment, make the evil from which infants are "saved" to be very small and consequently the love and gratitude which they owe to God to be small also.
The doctrine of infant salvation finds a logical place in the Calvinistic system; for the redemption of the soul is thus infallibly determined irrespective of any faith , repentance or good works, whether actual or foreseen. It does not, however, find a logical place in Arminianism or any other system. Furthermore, it would seem that a system such as Arminianism, which suspends salvation on a personal act of rational choice, would logically demand that those dying in infancy must either be given another period of probation after death, in order that their destiny may be fixed, or that they must be annihilated.
In regard to this question Dr. S. G. Craig has written: "We take it that no doctrine of infant salvation is Christian that does not assume that infants are lost members of a lost race for whom there is no salvation apart from Christ. It must be obvious to all, therefore, that the doctrine that all dying in infancy are saved will not fit into the Roman Catholic or Anglo-Catholic system of thought with their teaching of baptismal regeneration; as clearly most of those who have died in infancy have not been baptized. It is obvious also that the Lutheran system of thought provides no place for the notion that all dying in infancy are saved because of the necessity it attaches to the means of grace, especially the Word and the Sacraments. If grace is only in the means of grace --- in the case of infants in baptism --- it seems clear that most of those who have died in infancy have not been the recipients of grace. Equally clear is it that the Arminian has no right to believe in the salvation of all dying in infancy; in fact, it is not so clear that he has any right to believe in the salvation of any dying in infancy. For according to the Arminians, even the evangelical Arminians, God in His grace has merely provided men with an opportunity for salvation. It does not appear, however, that a mere opportunity for salvation can be of any avail for those dying in infancy" (Christianity Today, Jan 1931, p.14).
Though rejecting the doctrine of baptismal regeneration, and turning the baptism of the non-elect into an empty form, Calvinism, on the other hand, extends saving grace far beyond the boundaries of the visible Church. If it is true that all of those who die in infancy, in heathen as well as in Christian lands, are saved, then more than half of the human race even up to the present time has been among the elect. Furthermore, it may be said that since Calvinists bold that saving faith in Christ is the only requirement for salvation on the part of adults, they never make membership in the external Church to be either a requirement or a guarantee of salvation. They believe that many adults who have no connection with the external Church are nevertheless saved. Every consistent Christian will, of course, submit himself for baptism in accordance with the plain Scripture command and will become a member of the external Church; yet many others, either because of weakness of faith or because they lack the opportunity, do not carry out that command.
It has often been charged that the Westminster Confession in stating that "Elect infants, dying in infancy, are regenerated and saved by Christ" (Chap. X. Sec. 3), implies that there are non-elect infants, who, dying in infancy, are lost, and that the Presbyterian Church has taught that some dying in infancy are lost. Concerning this Dr. Craig says: "The history of the phrase 'Elect infants dying in infancy' makes clear that the contrast implied was not between 'elect infants dying in infancy' and 'non-elect infants dying in infancy,' but rather between 'elect infants dying in infancy' and 'elect infants living to grow up.' " However, in order to guard against misunderstanding, furthered by unfriendly controversialists, the Presbyterian Church in the U. S. A. adopted in 1903 a Declaratory Statement which reads as follows: "With reference to Chapter X, Section 3, of the Confession of Faith, that it is not to be regarded as teaching that any who die in infancy are lost. We believe that all dying in infancy are included in the election of grace, and are regenerated and saved by Christ through the Spirit, who works when and where and how He pleases."
Concerning this Declaratory Statement Dr. Craig says: "It is obvious that the Declaratory Statement goes beyond the teaching of Chapter X, Section 3 of the Confession of Faith inasmuch as it states positively that all who die in infancy are saved. Some hold that the Declaratory Statement goes beyond the Scripture in teaching that all those dying in infancy are saved; but, be that as it may, it makes it impossible for any person to even plausibly maintain that Presbyterians teach that there are non-elect infants who die in infancy. No doubt there have been individual Presbyterians who held that some of those who die in infancy have been lost; but such was never the official teaching of the Presbyterian Church and as matters now stand such a position is contradicted by the Church's creed" (Christianity Today, Jan 1931, p.14).
It is sometimes charged that Calvin taught the actual damnation of some of those who die in infancy. A careful examination of his writings, however, does not bear out that charge. He explicitly taught that some of the elect die in infancy and that they are saved as infants. He also taught that there were reprobate infants; for he held that reprobation as well as election was eternal, and that the non-elect come into this life reprobate. But nowhere did he teach that the reprobate die and are lost as infants. He of course rejected the Pelagian view which denied original sin and grounded the salvation of those who die in infancy on their supposed innocence and sinlessness. Calvin's views in this respect have been quite thoroughly investigated by Dr. R. A. Webb and his findings are summarized in the following paragraph: "Calvin teaches that all the reprobate 'procure'--- (that is his own word) ---'procure' their own destruction; and they procure their destruction by their own personal and conscious acts of 'impiety,' 'wickedness,' and 'rebellion.' Now reprobate infants, though guilty of original sin and under condemnation, cannot, while they are infants, thus 'procure' their own destruction by their personal acts of impiety, wickedness, and rebellion. They must, therefore, live to the years of moral responsibility in order to perpetrate the acts of impiety, wickedness and rebellion, which Calvin defines as the mode through which they procure their destruction. While, therefore, Calvin teaches that there are reprobate infants, and that these will be finally lost, he nowhere teaches that they will be lost as infants, and while they are infants; but, on the contrary, he declares that all the reprobate 'procure' their own destruction by personal acts of impiety, wickedness and rebellion. Consequently, his own reasoning compels him to hold (to be consistent with himself), that no reprobate child can die in infancy; but all such must live to the age of moral accountability, and translate original sin into actual sin" (Calvin Memorial Addresses, p. 112).
In none of Calvin's writings does he say, either directly or by good and necessary inference, that any dying in infancy are lost. Most of the passages which are brought forth by opponents to prove this point are merely assertions of his well known doctrine of original sin, in which he taught the universal guilt and depravity of the entire race. Most of these are from highly controversial sections where he is discussing other doctrines and where he speaks unguardedly; but when taken in their context the meaning is not often in doubt. Calvin simply says of all infants what David specifically said of himself: "Behold, I was brought forth in iniquity; And in sin did my mother conceive me," Ps. 51:5; or what Paul said, "In Adam all die," I Cor. 15:22; or again, that all are "by nature, the children of wrath," Eph. 2:3.
We believe that we have now shown that the doctrine of election is in every point Scriptural and a plain dictate of common sense. Those who oppose this doctrine do so because they neither understand nor consider the majesty and holiness of God, nor the corruption and guilt of their own nature. They forget that they stand before their Maker not as those who may justly claim His mercy, but as condemned criminals who deserve only punishment. Furthermore, they want to be independent to work out their own scheme of salvation rather than to accept God's plan which is by grace. This doctrine of election will not harmonize with any covenant of works, nor with a mongrel covenant of works and grace; but it is the only possible outcome of a covenant of pure grace.
12.SUMMARY OF THE REFORMED DOCTRINE OF ELECTION
- Election is a sovereign free act of God, through which He determines who shall be made heirs of heaven.
- The elective decree was made in eternity.
- The elective decree contemplates the race as already fallen.
- The elect are brought from a state of sin and into a state of blessedness and happiness.
- Election is personal determining what particular individuals shall be saved.
- Election includes both means and ends,---election to eternal life includes election to righteous living here in this world.
- The elective decree is made effective by the efficient work of the Holy Spirit, who works when, and where, and how He pleases.
- God's common grace would incline all men to good if not resisted.
- The elective decree leaves others who are not elected --- others who suffer the just consequences of their sin.
- Some men are permitted to follow the evil which they freely choose, to their own destruction.
- God, in His sovereignty, could regenerate all men if He chose to do so.
- The Judge of all the earth will do right, and will extend His saving grace to multitudes who are undeserving.
- Election is not based on foreseen faith or good works, but only on God's sovereign good pleasure.
- Much the larger portion of the human race has been elected to life.
- All of those dying in infancy are among the elect.
- There has also been an election of individuals and of nations to external and temporal favors and privileges --- an election which falls short of salvation.
- The doctrine of election is repeatedly taught and emphasized throughout the Scriptures.
Special thanks to John Koerschgen for making this article available to Sola Scriptura!
Edited by Michael Bremmer