Some
denominational doctrines, which a generation or two ago were
preached persistently, ceased for a period to be much
emphasized, except by a few debaters, and they usually tried
to tone them down. Therefore the new members of their
denominations did not know the doctrines of their churches.
However of late most of these old exploded doctrines are being
loudly and persistently proclaimed over the radio. If these
doctrines were harmless speculations, we could afford to let
them alone; but as they have a tendency to destroy a feeling
of personal responsibility, we must again make a determined
fight against them. The doctrines I have in mind may be summed
up under the term Calvinism, for Calvin's teaching made them
popular among the early Protestants. These doctrines of Calvin
were incorporated in many of the creeds and confessions of
faith. The great Westminister confession was published in
1648. Of this confession Prof. W. J. McGlothlin, in Baptist
Confessions of Faith, says, "It was the product of much
labor, and is certainly one of the noblest of all the
Protestant confessions, if indeed it has a peer."
"This Westminister confession, altered to suit Baptist
views of the church and its ordinances, was adopted" in
1677 by "the elders and brethren of many
congregations" in London and the country. In 1689
messengers from one hundred and seven churches in England and
Wales met in London and approved this confession. In America
the Baptist Association which assembled at Philadelphia,
September 25, 1742, "ordered the printing of a new
edition of this confession, the first of this or any other
Baptist confession to be printed in America." Two
articles were added: one, "concerning the singing of
Psalms in the worship of God", the other, "laying on
of hands upon baptized believers." These matters will
serve as a background for some things I wish to say.
It is interesting to note what this confession, which has been
"held as authoritative by all English speaking
Presbyterians," says about God's decrees. God from all
eternity did by the most wise and holy counsel of his own
will, freely and unchangeably ordain whatsoever comes to pass;
yet so as thereby neither is God the author of sin, nor is
violence offered to the will of the creatures, nor is the
liberty or contingency of second causes taken away, but rather
established." (Chapter 3, Article 1). If you can
understand that, you can go to the head of the class. In the
"Larger Catechism," ratified and adopted by the
Synod of New York and Philadelphia, held at Philadelphia, in
May, 1788, we have this question and answer:
Q. 12. —What are the decrees of God?
A. —God's decrees are the wise, free, and holy acts of the
counsel of his will, whereby, from all eternity, he hath, for
his own glory, unchangeably foreordained whatsoever comes to
pass in time, especially concerning angels and men.
If a man could bring himself to the point of really believing
these pronouncements, he would not feel any responsibility for
anything he did or failed to do. But the decrees are further
stated: "By the decree of God, for the manifestation of
his glory, some men and angels are predestinated unto
everlasting life, and others foreordained to everlasting
death. These angels and men, thus predestinated and
fore-ordained, are particularly and unchangeably designed; and
their number is so certain and definite that it cannot be
either increased or diminished." (Chapter 3, Articles 3,
4.) Again: "As God hath appointed the elect unto glory,
so hath he, by the eternal and most free purpose of his will,
foreordained all the means thereto. Wherefore they who are
elected, being fallen in Adam, are redeemed by Christ, are
effectually called unto faith in Christ by his spirit working
in due season; are justified, adopted, sanctified, and kept by
his power through faith unto salvation. Neither are any other
redeemed by Christ, effectually called, justified, adopted,
sanctified, and saved, but the elect only." (Chapter 3,
Article 6).
I would not accuse any one of believing what these confessions
say about the decrees of God unless he avows such belief.
However before a Presbyterian candidate for the ministry can
be licensed, he must answer affirmatively four questions, one
of which is, "Do you sincerely receive and adopt the
Confession of Faith and the Catechism of this church, as
containing the system of doctrine taught in the Holy
Scriptures?" Then before he can be ordained as a pastor
of any church, he must answer that question again. Hence if a
Presbyterian preacher is truthful, he believes what his
confession says about decrees. But how can he? God did
"freely and unchangeably ordain whatsoever comes to pass;
yet so as thereby neither is God the author of sin." That
is, God ordained it, but is not the author of it! He ordained
whatsoever comes to pass, but that does no violence to the
will of creatures! That is, God unchangeably ordained that a
man should do a certain thing, but left him free to exercise
his own will! His eternal and unchangeable decree does not
take away the liberty or contingency of second causes! Can
anyone believe these things?
A part of the doctrine of the eternal decrees is the doctrine
of eternal and unconditional election and reprobation. And
this doctrine leaves all non-elect infants, who die in
infancy, with no provision for their salvation. The confession
says, "Elect infants, dying in infancy, are regenerated
and saved by Christ through the Spirit, who worketh when, and
where, and how he pleaseth. So also are all other elect
persons, who are incapable of being outwardly called by the
ministry of the word." (Chapter 10, Article 3.) So
non-elect infants and idiots are doomed. But some have tried
to soften this matter by saying that non-elect infants never
die. Where did they find any authority for such a statement?
Besides, if a person is a non-elect, what difference does it
make as to justice and fairness, whether he dies in infancy or
old age? He is doomed anyway. To charge God with keeping the
non-elect alive till they reach maturity to escape the charge
of damning infants puts God in a bad light. According to the
doctrine of the decrees, the mature non-elect is as helpless
as an infant, for he is not allowed any choice in the matter.
How such arbitrary dealings with human beings can be for the
glory of God is more than I can see. There is no mercy in it.
It looks too much like a cat's playing with a helpless mouse
before he decides to kill it and eat it! One of the glorious
attributes of God is his mercy. If you will look carefully
into the doctrine of election and reprobation, as set forth in
the Westminister Confession of Faith, you will see that mercy
for lost sinners was not what moved God to redeem even the
elect. Where is mercy, when some are allowed to perish without
remedy? Oh, I know the confession talks about grace and mercy;
but where is there room for mercy in what is said about the
decrees of God? "By the decree of God for the
manifestation of his glory, some men and angels are
predestinated unto everlasting life, and others fore-ordained
to everlasting death." Did mercy move God to make such a
decree? No, he made it to manifest his glory. But does such a
decree manifest any glory? Is any glory manifested in
decreeing from all eternity that certain ones shall be saved
regardless of their character, and certain ones damned without
remedy? It seems to me that such decrees manifest neither the
mercy nor the glory of God. The "decree" rather
represents God as acting on a mere whimsy. And the makers of
the confession thought there was also justice in such a
decree. The Larger Catechism tells us that God "in
Christ," hath chosen some men to eternal life, and the
means thereof, and also, according to his sovereign power, and
the unsearchable counsel of his own will (whereby he extendeth
or withholdeth favor as he pleaseth) hath passed by, and
fore-ordained the rest to dishonor and wrath, to be for their
sins inflicted, to the praise of the glory of his
justice." (Answer to question 13.) Now, is there any
justice in decreeing that man shall follow a certain course,
giving them no choice to do otherwise, and then inflicting
punishment on them for so doing. It seems to me, that whatever
they do would come under the head of what our courts of
justice call "an act of God." It seems to me that
the decree makes them no more responsible for what they do
than is a bolt of lightning. And our courts do not regard it
as just to punish anybody for "an act of God." But
these decrees leave a man with no choice as to whom he will
serve; that was settled by the eternal and unchangeable decree
of God.
From my eighth year to my twentieth the nearest meeting house
to our home was Old Center, a Primitive Baptist place of
worship in Hickman County, Tennessee. I heard their preachers
quite often, for they were rather numerous in our section and
in some adjoining counties. At some time two schools of
thought had appeared among them. One group held the old idea
of the absolute predestination of all things —the eternal
and unchangeable decree of God had marked out for every man
his whole life to the minutest detail. If a man were born to
be drowned, he would not be killed by a falling tree. But
another group believed that the eternal decree applied only to
election and reprobation, and a man had no choice as to whom
he served; otherwise he was free to do as he pleased. These
called the others absoluters. But the difference did not
interfere with their fellowship. I never heard their
difference publicly aired. But does a man have any choice as
to whom he will serve?
"I call heaven and earth to witness against you this day,
that I have set before thee life and death; the blessing and
the curse; therefore choose life, that thou mayest live, thou
and thy seed; to love Jehovah thy God, to obey his voice, and
to cleave unto him." (Deut. 30:19,20). Here God through
Moses exhorts the people to choose life. It is folly
therefore, to say they had no ability to choose life. Joshua
said to Israel, "And if it seem evil unto you to serve
Jehovah, choose ye this day whom ye will serve; whether the
gods which your fathers served that were beyond the river, or
the gods of the Amorites, in whose land ye dwell: but as for
me and my house, we will serve Jehovah." (Josh. 24:15).
Some one may say that these people were under the law of
Moses. True, but that part does not militate against the idea
that people have the right of choice. But why say more on this
point; for every sane person is conscious that he can choose
good or evil.
R L Whiteside - Bible Banner - 1947
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