[This in our opinion is the finest article ever written on the doctrine of Absolute Predestination - ed]
The Old School or Primitive Baptists in former years have been very definitely identified and distinguished from all other religious or ecclesiastical organizations as PREDESTINARIAN BAPTISTS, and as such have borne reproach and vituperation from those who hold more limited views of what we regard as the absolute and all-pervading government of God over all beings, all events, and all worlds. With deep solicitude and painful concern, we have witnessed in the preaching and writings of some of our brethren a disposition to so yield or modify the doctrine as to limit its application to such things as the carnal mind of man can comprehend or the wisdom of this world can approve. While some will concede that all things that they regard as pure and holy are ordained or predestinated of God, they deny that the absolute government of God does dictate by absolute decree the wicked works of wicked men and devils, for that, they say, would make God the author of sin.
They therefore set up their judgment, and set bounds for Infinite Wisdom to be restricted to, and beyond which limitation he must not extend his government, without subjecting himself to their censure as an unjust God and the author of sin. But how lamentable is the infatuation of poor, blind mortals, when “The vain race of flesh and blood Contend with their Creator, God; When mortal man presumes to be More holy, wise or just than he.” There are undoubtedly many of the dear people of God who feel jealous of the glory of God, and who, without any aspiring ambition to be wise above what is written in the sacred scriptures, from inability to comprehend the two great parallel mysteries of godliness and of iniquity, have felt a commendable concern lest in our weakness we should impute to God aught that would reflect on his adorable perfections, or withhold from him that which he has ordained for the manifestation of his glory. It certainly becomes us, as finite beings, to speak of him and of his government with fear and trembling. He is the high and lofty One that inhabiteth eternity, and his name is Holy.
His attributes are veiled in that infinity which no finite being can by searching find out. He keepeth back the face of his throne, the place and power of his government, and spreadeth his cloud upon it. As the heavens are higher than the earth, so are God’s ways higher than our ways, and his thoughts higher than our thoughts. The standard of infinite purity and holiness is the will of God. There can be no higher law than the will of God, for only to the standard or counsel of his own will and pleasure does he himself conform. “He worketh all things after the counsel of his own will.” – Eph. i. 11. “Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.” – Isa. xlvi. 10. In this connection he says, “I am God, and there is none like me.” And in the revelation of the Lamb, in whom all the fullness of the Godhead dwells, “The four and twenty elders fall down before him that sat upon the throne, and worship him that liveth forever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created.” – Rev. iv. 10, 11. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counselor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory forever. Amen.” – Romans xi. 33-36.
When God created the heavens and the earth no other power than his own was employed, no wisdom but his own was consulted, nor was there any other than his own will to dictate what, how, or for what purpose anything should be created. As a potter has power over the clay, it is his right to form his vessels as he pleases; and if he forms of the same lump vessels to honor and vessels to dishonor, who shall dispute his right to do so? The prophet says God is the potter and we are the clay; then, “What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory.” – Rom. ix. 21-23. Dare any of us poor, finite worms of the dust dispute the sovereign right of God to do all his pleasure in the armies of heaven and among the inhabitants of earth? “Shall the thing formed say to him that formed it, Why hast thou made me thus?” How appropriate and forcible are the words of Job, “Hell is naked before him [God], and destruction hath no covering. He stretcheth out the north over the empty place and hangeth the earth upon nothing. He bindeth up the waters in his thick clouds, and the cloud is not rent under them. He holdeth back the face of his throne, and spreadeth his cloud upon it. He hath compassed the waters with bounds until the day and night come to an end. The pillars of heaven tremble and are astonished at his reproof. He divideth the sea with his power, and by his understanding, he smiteth through the proud. By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. Lo, these are parts of his ways: but how little portion is heard of him? but the thunder of his power who can understand?” – Job xxvi. 6-14.
Can we contemplate the awful majesty, profound wisdom, deep and unsearchable counsel, infinite goodness, unerring workmanship in all that he has condescended to let us know of his great and marvelous works, from the spreading abroad and garnishing of the wide heavens, down to the formation of the crooked serpent, and still stand in doubt of his predestinating power and unrestricted government over all beings, all worlds, and all events? Are death and hell and all things naked before him, and destruction uncovered to his all-seeing eye, and yet unlimited by his power and wisdom? Has he stretched out the north, and balanced the earth upon nothing, without any design, purpose, or decree concerning their subsequent destiny? Has God bound up the waters in his thick cloud, and “given to the sea his decree, that the waters should not pass his commandment,” (Prov. viii. 29,) and yet left all to the vagary of chance? When he set his throne above the heavens, was it to be the place of no power in controlling the destiny of all things in heaven and earth and hell? For about six thousand years the sun, moon, and stars have with exactness filled their respective orbits, and without the variation of a second of time from their creation made all their revolutions, in obedience to the decree of the Creator. Is it by chance that “The heavens [thus] declare the glory of God, and the firmament showeth his handiwork?”
But, say some to whose minds the doctrine of the universal government is obscure, We admit that god has predestinated some things, but do not admit that he has predestinated all things which come to pass. Let us see how this partial or limited government would accord with the divine record. Suppose that in what we have been contemplating of the heavens, we should find the sun and moon, and all the stars but one, held firmly to their orbits by the irresistible will and decree of God, and that one solitary star, without any fixed orbit, is allowed to range the infinity of space, wandering with more than lightning velocity, guided only by chance; where would be the safety of all the other stars? what would become of the predestination of those heavenly bodies intended to be preserved from hazard by the decree of God? To us, it has been a comforting thought that god has set the bounds of our habitation on the earth, and the number of our months is with him, and our days are appointed to us as the days of a hireling, who cannot pass his bounds; but what assurance of safety would that afford, if he has left murderers and blood-thirsty men or devils unrestricted by his predestinating decree? To our mind, either everything or nothing must be held in subjection to the will and providence of God. Even the wickedness of ungodly men is restricted by predestination, so that “the wrath of man shall praise God, and the remainder of wrath he will restrain.” “Pains and deaths around us fly – Till he bids we cannot die; Not a single shaft can hit Unless the God of heaven sees fit.” For death and hell can do no more than his hand and counsel have determined shall be done.
Does this make God the author of sin? or, in other words, does this make him a sinner, or charge him an imputation of impurity? By no means. Against whom is it possible for God to sin? Is he amenable to any law above himself? If so, by what law can he be indicted, in what court can he be tried or convicted? How preposterous! It is his eternal right to do all his pleasures, “Nor give to mortals an account, or of his actions or decrees.” It savors of atheism to deny that he is the self-existent, independent God who has created all things for his own sovereign will and pleasure. And if it be admitted that he had a right to create the world, and all worlds, it must then be also admitted that he had a right to create them according to his own will and pleasure. Worms cannot charge him with error because he did not assign them a more exalted place in the creation, or for creating them worms instead of men. Men cannot justly charge him for not creating them angels, nor angels because he did not make them Gods. The world, with its infinite variety of living creatures, from the minutest insect to the most huge monster, as well as man, were all made for the pleasure of their Maker, and all must subserve the exact purpose for which they were made. Even the crooked serpent, as well as the harmless dove, all were pronounced good in their respective places; not good in the sense in which God is good, but good because they were precisely what he intended or predestinated them to be. Had the serpent been straight, or the dove crooked, or if the things made had been different from what the Creator intended, there would have been a defect in the workmanship.
We cannot, with such exalted views as we entertain, think that God has ever failed to secure the perfect accomplishment of his own design or purpose in anything he has ever done. The entrance of sin into the world, and death by sin, which by the offense of one man has passed upon all mankind, was no unprovided-for event with him, to whose eyes sin, death, and hell have no covering. The eternal purpose which God had purposed in himself before the world began was sufficiently perfect and comprehensive to include all that could or can possibly transpire, or he would not have declared the end of all things from the beginning. “Known unto God are all his works from the beginning of the world.” – Acts xv. 18. But there are many who admit the foreknowledge of God, and yet deny his determinate counsel, on which the certainty of all the events of time depends. Men may have a limited foreknowledge of things which God has made certain by his determinate counsel and irrevocable decrees, as it is said, the Living know that they must die; but God’s foreknowledge depends on nothing outside of himself, for he has challenged the universe to tell with whom he has taken counsel, or who has instructed him.
To us, it seems perfectly clear that nothing could be foreknown that was undetermined, and that the foreknowledge and determinate counsel of God are inseparable. It is also generally admitted that in the salvation of his people, “Whom he did foreknow, them he also did predestinate to be conformed to the image of his Son,” (Romans viii. 29); but that the well-beloved Son of God was delivered into the wicked hands of men to be crucified by the determinate counsel and foreknowledge of God, is not so readily admitted. The wicked works of those who crucified the Lord of glory were not foreknown by his murderers; but it was foreknown and determined of God, Peter said, to those whom he charged with the wickedness of killing the Prince of life. “I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.” – Acts iii. 17, 18. “For of a truth against the holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together for to do whatsoever thy hand and thy counsel determined before to be done.” – Acts iv. 27, 28. The wickedness of men in betraying and crucifying our Lord had been positively predicted from the days of Abel, in what God spake to the fathers by the prophets, and by what was signified by all the offerings which were made under the former dispensation.
The pieces of silver for which he was betrayed were counted and declared hundreds of years before Judas was born; and the dividing of his garments, and the lot cast for his seamless robe, was determined by God and declared by the prophets. The history of Joseph, and the wickedness of his brethren, was in fulfillment of his dreams, and in accordance with the purpose in which Joseph said, God meant it for good. It has been said by some that these great events which God has over-ruled for good were ordered of the Lord, but that the smaller matters, and the wickedness of men, were not predestinated. Our Savior has informed us that the determinate counsel of God in his all-pervading providence numbers the hairs of our head, so that not a hair can fall to the ground without him; even the little sparrows are protected, and the ravens are provided with food by his determinate counsel. And Paul assures us that “We know that all things work together for good to them that love God, to them who are the called according to his purpose.” It seems to us unreasonable, as well as unscriptural, to say that the government of God directs and controls some things and that other things are left to the control of men or devils. If God’s government extends only to the good deeds of men, then is his absolute government totally excluded; for “As it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.” – Rom. iii. 10-12. We would not limit the government of our God, nor, because we cannot comprehend his designs, dare to say he has no designs. “He in the thickest darkness dwells, Performs his works, the cause conceals; But, though his methods are unknown, Judgment and truth sustain his throne. “In heaven, and earth, and air, and seas, He executes his firm decrees; And by his saints, it stands confessed That what he does is always best.”
Men act voluntarily when they commit sin; they have no more knowledge of or respect for the purpose of God, than Joseph’s brethren or Potiphar’s wife had in his case, for there is no fear of God before their eyes. It is even so with the princes of this world; if they had known Jesus, they would not have crucified the Lord of glory. But it was needful that Joseph should be cast into prison, and it was expedient that Christ should suffer; therefore that knowledge was withheld from the persecutors of Joseph and of Jesus until they should fill up the cup of their wickedness. And it is thus in the wisdom of God that the world by wisdom shall not know him. Yet such is the wisdom, power, and righteous government of our God that he can and does set the exact bounds by which the wickedness of men and devils is limited, and beyond which they cannot go.
Satan is bound a thousand years with a great chain, and after the thousand years, he shall be loosed for a short time. With all his rage and malice he is restricted by the supreme power and decree of God, to do no more nor less than what God will overrule for the good of his people and for his own glory. And thus also, “God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction,” as in the case of Pharaoh and the Egyptians, hardening the heart of Pharaoh until all the plagues and judgments were accomplished, and his own almighty power and glory were then made known in delivering the Hebrews, and in overwhelming Pharaoh and his host in the Red Sea. “Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?” – Romans ix. 17-22.
The apostle, fully aware of the disposition of the carnal mind to cavil and reply against the sovereignty of God in the execution of his pleasure, did not attempt to apologize for God, or so to modify the doctrine as to render it less objectionable to the carnal mind; but he called attention to the infinite disparity between the infinitely wise, holy and omnipotent God, who holds our everlasting destiny, and by whose long-suffering we are permitted to live, and poor, finite, depraved, short-sighted man, and the daring presumption and extreme folly of questioning of justice or wisdom of God in working all things after the counsel of his own will. We regard it as a very serious matter to charge that God cannot govern the world, by his own determinate counsel, wisdom, and power, according to the eternal and immutable design or purpose purposed in himself before the world began, without subjecting himself to the charge of being the author of sin. Sin is the transgression of a law under which the transgressor was justly held amenable, and to the penalty of which he is subject.
But we have endeavored to show that God is under no law but that of his own will and pleasure, and therefore he doeth his pleasure in the armies of heaven and among the inhabitants of earth. He could by no law be held under obligation to leave the affairs of this world or any part of them to be governed by chance, or by the will of men. As he is in one mind, and none can turn him, his purposes are eternal, like himself. His decrees being perfect from everlasting, admit no improvement or change. If he had not the right to predestinate all things pertaining to the events of time before he created the world, we ask what right he acquired subsequently to execute the orders of his throne? If it had been his pleasure to have prevented sin from entering into the world, can we doubt his power or wisdom or ability to have done so? If sin has entered this world in opposition to his will, or because he had not the wisdom and power to prevent its entrance, what assurance have we that it will not also enter the world to come? But it is to our mind far more consistent with what God has graciously made known to us of his being and attributes to believe that God had a purpose worthy of himself, however inscrutable to us, in regard to the entrance of sin, as well as in regard to all things else. He bids us “Be still, and know that he is God.” To our feeble mind, the conclusion is unavoidable, that the predestination of God either controls all things or nothing. We look at a vast complicated machine, with its ten thousand wheels. We cannot comprehend or understand its workings, but we are told that the machinist has a perfect knowledge of all its parts save one; there is a definite use for every wheel and spring, but one is held in the machine which has no certain motion or definite use.
How long could that machine run in safety, with the unruly part liable at any moment to throw the whole into confusion? We cannot see how any part of the government of God can be absolute and secure if God has not the undivided government of the whole in all its parts; and if he has today the full control, had he not the same control yesterday and forever? If he does not the full control today, is there any certainty that he will have it tomorrow or at any future period? If we admit that God absolutely governs all things according to the counsel of his own will and that he is immutable, then we must admit that he has determined what shall and what shall not transpire in time or in eternity. But to deny his universal control of all things, including all principalities and powers, thrones and dominions, things present or to come, whether they be visible or invisible, is to deny that he is the God of the whole earth, and virtually deny his eternal power and Godhead.
If he does not have the power and wisdom to determine all events, how can he cause all things to work together for the good of those who love him? But while we hold that he is supreme in power and that he works all things after the counsel of his own will, we are certain that he reigns in righteousness, and that there is no unrighteousness with him. To admit the universal government of God is to admit the predestination of all things, from the falling of a sparrow to the dissolution of a world. In the absence of predestination, with what certainty could the Holy Ghost inspire the holy prophets and apostles to foretell all that should ever come to pass? If it were undetermined in the purpose of God, how could the apostles tell us of perilous times that should come in the last days, of apostasy from the faith, and spiritual wickedness in high places?
But we will submit these remarks to the consideration of our readers and desire that what we have written may be carefully tested by the infallible standard, the scriptures, and received only so far as they are sustained by the word and spirit of our God.
Signs of the Times Volume 48, No. 19 October 1, 1880.
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