The Highway Forums Resources Creeds and Confessions Heidelberg Catechism Question 54: What believest thou concerning the "holy catholic church" of Christ

Of the eternal predestination of God.

The Common Place of the eternal predestination of God, or of election and reprobation naturally grows out of the doctrine of the church: and is for this reason correctly connected with it. In the discussion of this subject we must enquire principally,

Is there any predestination?
What is it?
What is the cause of it?
What are the effects of it?
Is it unchangeable?
To what extent may it be known by us?
Are the elect always members of the church, and the reprobate never?
Can the elect fall from the church, and may the reprobate always remain in it?
What is the use of this doctrine?

I. Is there any predestination?

When the question is asked, Is there any such thing as predestination? it is the same thing as to enquire, if God has any counsel or decree, according to which He has determined that some should be saved and others condemned. There are some who affirm that election, when used in the Scriptures, means excellence, on account of which some are regarded worthy to be chosen unto everlasting life, just as a man may make choice of a, noble horse, or of pure gold. It is in the same way that they explain the idea of reprobation.

This view, however, is false, in as much as election is the eternal counsel of God. That there is such a thing as predestination, or election and reprobation in God, is proven by these declarations of Scripture: “Many are called but few are chosen.” “Ye have not chosen me, but I have chosen you." “Other sheep I have which are not of this fold.” “He hath chosen us in him before the foundation of the world; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.” “I have much people in this city.” “And as many as were ordained to eternal life bettered.”“Whom he did predestinate, them he also called.” (Matt. 20:16. John 15:16; 10:16. Eph. 1:4, 5. Acts 18: 10; 13:48. Rom. 8:30.)

The following passages of the word of God, may be regarded as having a special reference to reprobation. “God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted for destruction.” “Jacob have I loved, but Esau have I hated.”“It is given to you to know the mysteries of the kingdom of heaven, but to them it is not given.” “Who were before of old ordained to this condemnation.” “I thank thee, Father, Lord of heaven and earth, because thou hast hid these things from the wise, and prudent, and hast revealed them unto babes, even so Father, for so it seemed good in thy sight.” “Ye have not the words of God, because ye are not of God.” “Ye believe not; because ye are not of my sheep.” “The Lord hath made all things for himself, yea, even the wicked for the day of evil.” (Rom. 9:22, 13. Matt. 13:11. Jude 4. Matt. 11:25, 28. John 8: 47; 10:26. Prov. 16: 4.)

Obj. 1. But the promise of grace is universal.
Ans. It is universal in respect to the faithful, that is, it extends to all those that believe. And it is particular in respect to all men. Our adversaries, however, deny that it is universal, because, say they, those who are converted may fall away, which is to weaken the general promise.

To this it is objected, that God wills that all men should be saved. (2 Tim. 2:4.) We reply, that there are other passages which must be taken in connection with this: such as these: “Many are called, but few are chosen.” “This people’s heart is waxed gross, saith the Lord, lest they should be converted, and I should heal them.” (Matt. 20:16; 13:15.) Here it is declared that God wills that some should not be saved. Are we then to infer, that these declarations of divine truth contradict each other? God forbid! God wills that all men should be saved, in as far as He rejoices in the salvation of all: and He rejoices in the punishment of the wicked, yet not; in as far as it is the torment of his creatures; but in as much as it is the execution of his justice. God wills that all should be saved, in as much as He, in a certain respect, invites, and calls all to repentance, but He does not will the salvation of all, as it respects the efficacy of this calling. He blesses all, “if haply they might feel after him, and find him:” (Acts 17:27.) He invites all, and says to all; Honesty and obedience are pleasing to me, and due to me from you; but he does not say to all, I will produce this honesty, and obedience in you; but to the elect alone, and that because, from everlasting it has so pleased him. “The election hath obtained it, and the rest were blinded.” (Rom. 11:7.)

Obj. 2. He who bestows his gifts unequally upon those who are equal, is a respecter of persons.
Ans. He is, indeed, a respecter of persons who gives unequally to those who are equal, if he confer his gifts on account of external causes, which are not the conditions on account of which equal rewards or punishments should be given, or not given; that is, when the cause common to both parties is in his judgment overlooked, and others are regarded which do not properly belong to the cause, such as the riches, power, honors and friendship, of the one party. God, however, does not look to the outward circumstances of men, but requires faith and conversion, and gives eternal life to those who possess these, and withholds it from those who have not this faith and conversion. Again: he is a respecter of persons, who gives unequally to those who are equal, when he is bound to give equally to all. But God gives most freely, out of his pure mercy and grace; and is bound to no one. We were all his enemies; and hence He might most justly have rejected us all. And if unrighteousness should in any respect attach itself to God, (which God forbid that we should say) he would in that case be unrighteous, and a respecter of persons if He were to give anything. God therefore, when he has compassion upon some, and not upon others, is no more a respecter of persons, than thou art, if, being moved by thy mercy and compassion, thou dost give alms to one beggar, and none to another, or if thou give a farthing to one, and a penny to another. Why then dost thou, man, accuse God of injustice, because he has mercy upon whom he will, whilst he has no mercy upon those whom he will not, seeing that he is under obligation to no one. “Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?” “Who hath first given to him, and it shall be recompensed unto him again.” (Matt. 20:15. Rom. 11:35.) A knowledge of this has an important bearing upon the glory of God.

Obj. 3. It is proper and just that he who has received a ransom sufficient for the sins of all, should admit all into his favor. God has received in his Son a ransom sufficient for the sins of the whole world. Therefore he is bound to receive all into his favor.
Ans. It is just that he should admit all into his favor, who has received a ransom sufficient for all, and which is to be applied to all. But there is no application of this to all, because it is said, “I pray not for the world, but for them which thou hast given me.” But a ransom, say our opponents, that is sufficient for all, ought to be applied to all; because it belongs to infinite mercy to do good to all. But we deny that infinite mercy consists in the number, that are saved. It consists rather in the manner in which they are saved. God, moreover, will not bestow this blessing upon all, because he is most wise and just. He can, and will exercise his mercy and justice at the same time. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” “He that believeth not is condemned already,” &c. (John 3:16, 18.) It is still further objected: He who receives a ransom that is sufficient for all, and yet does not save all, is unjust; because he receives more than he bestows. But God is not unjust. Therefore he receives all into his favor. He, who thus acts, is unjust unless he himself gave the ransom. But God gave it. Therefore he receives of his own, and not of that which belongs to us. Again: it is not the sufficiency, but the application of this ransom which binds God to receive all into his favor. But he has not obligated himself to apply this ransom to all.

Obj. 4. He who afflicts some for the sake of his own glory, is unjust. God is not unjust. Therefore he does not afflict, nor cast off any for the sake of his own glory.
Ans. We deny the major proposition if under stood generally. Of creatures it is true, but it is not true of God, because he is the highest good, and the greatest respect ought to be had for the highest good. But the highest good, or the glory of God, does not merely require, that the mercy of God, but that his justice also, should be manifested. Again: he is unjust who, for his own glory, afflicts some without any sufficient cause, as when those who are punished are not worthy of death.
But this is not the case with God, who, for his own glory, permits some to perish, inasmuch as they themselves willingly fall into sin, and perish. Nor is God any more bound to save men, than he was to create them. He does, indeed, permit men to fall into sin; but they do it freely, himself not being bound to save any; but bound to have a greater regard for his own glory, than the salvation of the reprobate.

Obj. 5. But he who predestinates to a certain end, also predestinates the means through which this end is attained. God, according to this doctrine, predestinates some to damnation. Therefore he also predestinates them to sin, as the means through which they are brought to this end. That sin is the means through which this end is reached, is evident from the fact that none are damned, but those who are guilty of sin.
Ans. There are two kinds of means. There are some means which, in whatever way it may be, go before the end, and which he employs who is aiming at a certain end, and by the help of which he reaches and accomplishes the end which he intended. There are also other means which do, indeed, contribute to a certain end, but which are not done by him who intends the end; but are merely permitted, from which it does not follow that he wills them. We reply, therefore, to the major proposition; he who wills the end, wills also the means which he himself employs, and by which he works for the accomplishment of the end which he intends; but he does not will all means, otherwise there would be more in the conclusion, than in the premises. Neither does God will those things which he permits: he merely does not prevent their accomplishment, if they do not hinder his end.

Obj. 6. He who calls all, and, in the mean while, wills to save only a certain number, dissembles. God, according to this doctrine, does so. Therefore he dissembles.
Ans. Nothing can be inferred from mere particulars. Or we may reply, that there is here an incorrect chain of reasoning, by putting that for a cause which is no cause. The first proposition, moreover, if understood universally, is false; because there may be another cause. God calls all, not that he may dissemble and deceive, but that he may render all inexcusable. Hence the major proposition ought to be distinguished thus: He who calls all. and yet wills to save only a certain number, that he may deceive them, is guilty of dissembling, if he call them indiscriminately, and with a mind unwilling to influence all to obey. But God never promised that he would effect this in all. There is, therefore, no contradiction in these premises or declarations; all ought to do it, and I will effect it in some; because the terms are not the same.

Obj. 7. They cannot have comfort whose salvation depends on the secret counsel of God. Our salvation depends upon the secret counsel of God. Therefore we cannot have comfort.
Ans. We cannot, indeed, have comfort before the will of God is revealed unto us. But God has made known his secret counsel through his Son, and the Holy Spirit; and also by the effects which accompany it, according as it is said: “Being justified by faith we have peace.” “Who hath also sealed us, and given us the earnest of the Spirit in our hearts.” “The Spirit itself beareth witness with our spirit that we are the children of God.” “Hereby we know that he abideth in us, by the Spirit which he hath given us.” (Ro. 5:1, 2 Cor. 1:22. Rom. 8:16. 1 John 3:24.) It is true, therefore, that before the secret counsel of God is made known unto us, we can obtain no comfort from it; but it is different after it is once known.

Obj. 8. No man ought to attempt that which is done in vain. But it is to no purpose that reprobates repent, in as much as their salvation is im possible. Therefore they ought not to attempt it.
Ans. This would be true if they knew that they were among the reprobate; but God has not been pleased to reveal this to any one. The objection, therefore, involves a contradiction, in that it affirms that one can be among the reprobate, and yet repent. If any one repent, he is no longer a reprobate. There is therefore, no danger to be apprehended from this absurdity.