Home > Election > Some men were, from all eternity, ordained to continue in their natural blindness, hardness of heart, etc.

Some men were, from all eternity, ordained to continue in their natural blindness, hardness of heart, etc.

Chapter IV

OF REPROBATION OR PREDESTINATION AS IT RESPECTS THE UNGODLY.

FROM what has been said in the preceding chapter concerning the election of some, it would unavoidably follow, even supposing the Scriptures had been silent about it, that there must be a rejection of others, as every choice does, most evidently and necessarily, imply a refusal, for where there is no leaving out there can be no choice. But beside the testimony of reason, the Divine Word is full and express to our purpose; it frequently, and in terms too clear to be misunderstood, and too strong to be evaded by any who are not proof against the most cogent evidence, attests this tremendous truth, that some are “of old fore-ordained to condemnation.” I shall, in the discussion of this awful subject, follow the method hitherto observed, and throw what I have to say into several distinct positions supported by Scripture.

POSITION 2. -Some men were, from all eternity, not only negatively excepted from a participation of Christ and His salvation, but positively ordained to continue in their natural blindness, hardness of heart, etc., and that the just judgment of God. (See Exodus 9:1Sa 2:25; 2Sa 17:14; Isa 6:9-11; 2Th 2:11,12.) Nor can these places of Scripture, with many others of like import, be understood of an involuntary permission on the part of God, as if God barely suffered it to be so, quasi invitus, as it were by constraint, and against His will, for He permits nothing which He did not resolve and determine to permit. His permission is a positive, determinate act of His will, as Augustine, Luther and Bucer justly observe. Therefore, if it be the will of God in time to permit such and such men to continue in their natural state of ignorance and corruption, the natural consequence of which is their falling into such and such sins (observe God does not force them into sin, their actual disobedience being only the consequence of their not having that grace which God is not obliged to grant them)-I say, if it be the will of God thus to leave them in time (and we must deny demonstration itself, even known absolute matter of fact, if we deny that some are so left), then it must have been the Divine intention from all eternity so to leave them, since, as we have already had occasion to observe, no new will can possibly arise in the mind of God. We see that evil men actually are suffered to go on adding sin to sin, and if it be not inconsistent with the sacred attributes actually to permit this, it could not possibly be inconsistent with them to decree that permission before the foundations of the world were laid.

Thus God efficaciously permitted (having so decreed) the Jews to be, in effect, the crucifiers of Christ, and Judas to betray Him (Acts 4:27,28; Mat 26:23,24). Hence we find St. Augustine* speaking thus: “Judas was chosen, but it was to do a most execrable deed, that thereby the death of Christ, and the adorable work of redemption by Him, might be accomplished. When therefore we hear our Lord say, ‘Have not I chosen you twelve, and one of you is a devil?’ we must understand it thus, that the eleven were chosen in mercy, but Judas in judgment; they were chosen to partake of Christ’s kingdom; he was chosen and pitched upon to betray Him and be the means of shedding His blood.”

* De Corr. and Grat. cap. 7.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

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