"In whom also we have obtained an inheritance, being
predestinated according to the purpose of Him who worketh all things after
the counsel of His own will" - Ephesians 1:11.
We have before us a copy of the "Messenger of
Truth," a periodical claiming Old School, published at Laurel Fork,
Virginia. In this paper, one of the leading articles is an Editorial attack
upon the doctrine of PREDESTINATION. In the same paper, there appear communications
relating to experience, for which we think no serious objection can be found. We
have frequently been made to wonder how anyone with an experience of Gospel
grace could object to the doctrine of the Eternal, Irrevocable, and Absolute Predestination
of All things, whatsoever comes to pass.
We are not at all surprised to find opposition to this
truth in the world, for the "natural mind" of man revolts at
the sovereignty of God; it "is enmity against God; for it is not subject
to the law of God, neither indeed can be" (Romans 7:7). But we are greatly
surprised that anyone who has ever felt the touch of the Divine presence,
"the powers of the world to come," should ever question this
most precious, soul cheering, and God honoring doctrine. The prophet tells us,
however, that, "The leaders of this people cause them to err" (Isaiah
9:16). It was bad nursing (II Samuel 4:4) that caused Mephibosheth's lameness.
And it is false preaching and false teaching that often poisons the minds of
the children of God against Gospel truth.
The editorial to which we refer is written in
the ingenious manner that characterizes writings of this character, opponents
of the doctrine being apparently in fear that the character of God is assaulted
by the doctrine of Absolute Predestination; and rush to the front to vindicate
the character of Him, whose infinite purity and holiness cannot be called into
question; and is therefore not in any sense involved in any discussion of this
or any other point of doctrine.
We will quote a few subtle paragraphs from the article in
the Messenger:
"God said to Adam, concerning the tree of the
knowledge of good and evil, 'Thou shalt not eat of it.' Did that mean that Adam
could not eat of it? Or did it mean that he should not or ought not? If it had
meant that he could not, that he was not and never could be able to eat
of it, the penalty would not have been affixed, or if it had been fixed, it
never would have been executed." - unquote.
Now in this extract, we have a man of straw set up, and
then demolished! The reader will notice the ingenious manner in which the terms could
not, should not, and ought not are used. The writer
slyly steps aside from the force and meaning of the Scripture that he is
discussing. He fails to quote the whole verse, but clips from it one clause,
leaving out the essential part. The verse reads: "But of the tree of the
knowledge of good and evil, thou shalt not eat of it; for in the day that thou
eatest thereof thou shalt surely die" (Genesis 2:17). That God did not
intend or predestinate that Adam should eat of this tree, as declared in the
editorial to which we refer, is absurd in the face of the declaration: "In the
day that thou eatest thereof " Here is not only the prophecy that he
should eat of the tree, but the day appointed in which it was to be
done. How could this language have ever been used if there was to be no day of
the kind named? This declaration reveals both the foreknowledge of Jehovah and
predestination. When the full verse is faithfully quoted, the sense in which the
word shall is used is clearly seen. "Thou shalt not eat
of it, for in the day that thou eatest thereof thou shalt surely die."
That is, Adam "should not," or "could not"
eat of the tree and remain in the state of his original creation. The day that
he ate of the tree should mark his fall. The changeless "shalt not"
of his Creator was evidenced when he fell from that original state, fell under
the law of sin and death, and reached the fulfillment of the second shall,
"Thou shalt surely die." The meaning of the first shall is
as clear as the second; the first calls for the second. We might transpose the
verse, and it would not lose its force. "In the day [predetermined
time] that thou eatest of the tree. . . thou shalt surely die; for thou shalt
not eat of it [and remain in your present condition in Eden.]"
We might here inquire in what way could the coming of a
Savior have been absolutely predestinated, and the entrance of sin, left out of
such predestination, left to "chance." Savior and sinner, salvation
and sin are relative terms; the one calls for the other. The same eternal
purpose or predestination that absolutely provided, pre-determined, ordained,
and predestinated the coming of Christ as the Savior of sinners, as absolutely
and irrevocably ordained the fall of Adam, and the consequent entrance of sin.
"Lo, in the fall we are led to espy,
'Twas all for the lifting of Jesus on high."
Adam in the original creation was simply an earthly man
fitted only to occupy an earthly sphere. He was not fitted for heaven. The fall
of Adam was essential to the revelation of Gospel grace in the face of Jesus
Christ, and how could such an important factor be other than as the Scripture
declares: "For if by one man's offense, death reigned by one; much more
they which receive abundance of grace, and of the gift of righteousness shall
reign in life by one, Jesus Christ" (Romans 5:17). Leave out the fall of
Adam and what would have become of the whole economy of Redemption? Hence both
sin and salvation must have been embraced in the one full and complete design,
purpose, or predestination of God.
When an artist designs a picture, the lines of light, and
shades of darkness are embodied in the one design; the dark background must be
there to bring out the life-lines of the picture. It is written: "In the
beginning God created the heavens and the earth. And the earth was without form
and void; and darkness was upon the face of the deep. . . and God said, Let
there be light; and there was light" (Genesis 1:1-3). Was not this
darkness as much a part of the creation as the light? Did not both spring from one
creative word that made the heavens and the earth and "all the host of
them?"
The Scripture so declares and also gives us the typical meaning
of the darkness and light: "I form the light, and create darkness: I make
peace, and create evil: I the Lord do all these
things" (Isaiah 45:7). When did the Lord form the light and create the
darkness; or makes peace and create evil?
The editor of the Messenger sums up his
view of the fall of Adam in the following paragraph:
"Did God mean that He would not suffer Adam to eat of
the tree? No; but He meant that Adam should not do so; that he had no right
from God to eat of it. It was Adam's duty to obey his Maker, but he disobeyed
Him of his own will; he knew better and was not deceived. So the penalty 'Thou
shalt surely die,' was a just recompense for his disobedience. By the
disobedience of this one man, sin entered into the world, and death by sin. And
had it not been for the intervention of mercy through the atonement of Christ, all men without exception would have remained in death under the penalty."
- unquote.
Here is Arminian "Free Agency" pure and simple;
from which it is clearly seen that this writer, instead of placing the fall of
Adam to the Predestination of Almighty God's determinate counsel, places it
upon Adam himself; as an old preacher in West Virginia used to say, "Adam
made himself a sinner." But for the intervention of Jesus Christ, all
his posterity would have remained in death. That is, the intervention of Jesus
Christ was an after-thought, after-consideration, a revelation of the mercy of
God at the expense of His justice, in order to extricate Adam from the pit into
which he had placed himself This is in line with the Article of Faith of the
Kehukee Association of North Caroline, that God made Adam "able to stand,
but liable to fall." What improvement does this make upon the Divine
Character? Assuredly, He must have foreseen that Adam would fall if left liable
to; and why not, we ask from the standpoint of human wisdom, was not Adam made unable
to fall, and thus left without immortality to roam at will in the Garden
of Eden, an earthly paradise? Such questions are as the "wisdom of this
world" which "are foolishness with God." But we quote again from
the Messenger:
"The believer has been created in Christ Jesus unto
good works. These good works come in after creation; after regeneration; to the
saints, after they have been quickened." - unquote.
Here of course is the "sinner born again theory,"
which is the heart's delight of all Means Baptist - the quickening and
regeneration of the natural man. Again we quote:
"If we boast of the 'wills and shalls' of Jehovah, let
us know how to do it. It they are as some affirm, and the commandment, 'Thou
shalt not steal,' is addressed to all men, then no man ever stole or committed
a theft." - unquote.
This is the first time we have ever seen in a periodical professedly Old
School, the assertion that such a commandment, in the peculiar sense in which
they were given, were addressed to all men.
The writer warms up in his discourse, and closes with the
following:
"Those who preach that God purposed Adam's
transgression have no authority for what they preach; they draw on their
imagination, or use the imagination of others. It contradicts the Bible, sets
at naught God's word, and makes prayer, preaching, exhortation, rebuke,
reproof, and admonition vain things. We verily believe that many good brethren
and sisters are deceived by this theory." - unquote.
Have we not here an example of the character described by
the apostle: "But there were false prophets also among the people, even as
there shall be false teachers among you, who privily shall bring in damnable
heresies, even denying the Lord that bought them . . . shall speak evil of
the things that they understand not" (II Peter 2:1,12).
In the writings of such honored elders and Old School
fathers as Gilbert Beebe, J.F. Johnson, R.C. Leachman, Samuel Trott, Thomas P.
Dudley, Philander Hartwell, David Patman, J.M. Theobald, and a host of others,
the doctrine now so bitterly assailed was clearly proclaimed for a hundred
years. It has remained for a crop of youngsters who have crept in
unawares (II Timothy 3:6) into the Means Baptist ministry to assume
superior knowledge to the Baptist fathers of former days; and more important
still to "holy men of God" who spake as they were "moved
by the Holy Ghost" (II Peter 1:21).
But let us pass to more fully consider the subject at the
head of our article: ABSOLUTE PREDESTINATION. We have but little use
for the term "absolute," only as it more clearly distinguishes
the doctrine to which our enemies object. The word, as we use it with
Predestination, means predestination without limit. Yet predestination when
used alone certainly means this also. The character of God is above reproach;
can never be measured by human reason, or comprehended by the natural mind.
"No man knoweth the Son, but the Father; neither knoweth any man the
Father, save the Son, and he to whomsoever the Son will reveal Him"
(Matthew 11:27). The revelation that He has been pleased to make of Himself
manifests His eternal self-existence. "I AM THAT I AM" (Exodus 3:14).
"I am the LORD and there is no God besides Me" (Isaiah 45:5).
"There is no power but of God, and the powers that be, are
ordained of God" Romans 13:1. We might quote without limit testimony
clearly revealing the infinite self-existence, the boundless power, and wisdom
of God.
Self-existence is an attribute of Sovereign power.
Eternity, nor time can hold but one self-existent Being, and that Being is the
great "I AM;" all other beings depend for existence upon Him who
"is before all things, and by Him all THINGS consist" (Colossians 1:17). "Predestination"
is a New Testament term, and used but few times. It is somewhat similar, but
not entirely in meaning to the word "purpose," a word used
more frequently, and in both Testaments. Paul instructed Timothy to "rightly
divide the word of truth" (II Timothy 2:15). To rightly divide the
word of truth is to place each point of doctrine in its proper place, for each
point of the "doctrine of God our Savior" has a certain bearing in
the great work of Redemption.
The apostle connects the doctrine of Predestination with
Election, placing Predestination immediately after Election. "For who He
did foreknow, He also did predestinate to be conformed to the image of His
Son" (Romans 8:29). "According as He hath chosen us in Him, before
the foundation of the world, that we should be holy and without blame before
Him in love; having predestinated us unto the adoption of children by
Jesus Christ to Himself according to the good pleasure of His will"
(Ephesians l:1.5).
From the order in which these two points of doctrine are
placed in this and other New Testament connections, it is evident that Election
is one, if not really the basic principle of the Gospel system; and that
Predestination is the Divine warrant of the eternal triumph of the election of
grace. The full verse from which we have partly quoted reads: "For whom He
did foreknow, He also did predestinate to be conformed to the image of His Son,
that He might be the Firstborn among many brethren. Moreover, whom He did
predestinate, them He also called,' and whom He called, them He also justified;
and whom He justified, them He also glorified" (Romans 8:29,30).
Predestination is here given, insuring the call, the justification, and
glorification of the election of grace.
"In whom also we have obtained an inheritance, being
predestinated according to the purpose of Him who worketh all things after
the counsel of His own will" (Ephesians 1:11). In this text we have both
the purpose and predestinated used with a slight difference only in the meaning
of the two words. Predestination is used here as in other Scriptural testimony,
connected with the "inheritance of the saints in light." The
choice in Christ is first referred to, and Predestination insures in all the
heirs of promise the security of their redemption in Christ Jesus.
"According to the purpose of Him who worketh all
things." The "all things" to which reference is here made
may be more especially the calling, justification, and glorification of the
election of grace; but the doctrine of Predestination covers all this ground;
not only directly, but all that has, what may be termed an indirect connection.
In the revelation of the stupendous work of Redemption; crowned with the glory
and honor of the Lord Jesus Christ, it was necessary that an arena be provided
where this work should be done, hence time was brought into being for
God's good pleasure, (Revelation 4:11,) and for the manifestation of the
wonders of His will.
In the verse preceding the text the apostle clearly
presents the work of predestination: "That in the dispensation of the
fullness of times, He might gather together in one all things in Christ."
Time and time's creatures were created for the development of this great work;
it was to be made manifest "in the dispensation of the fullness of
times." Hence all created things directly or indirectly tend to the one
great end for which they were created under the master hand of the great Architect
of the universe; the Creator of all worlds; and the Disposer of all events.
Who dare question that this all powerful God, Jehovah, the I
AM THAT I AM, who purposed in eternity; and holds complete control of all
the eternal developments revealing the salvation and glorification of His
chosen family, would fail to securely keep in the grasp of His Almighty power
the manifestation of this eternal purpose through all the changing scenes of
time; or that He would create anything which He could not govern; or that the
far reaching revelation of the purpose or predestination of God should leave
out of its secure, accurate, and irrevocable ordination a single event, to come
by "chance," permission, [permissive decrees], or any
other agency save alone the eternal decrees, the purpose and predestination of
Almighty God. He alone is responsible, as He alone possesses absolute power. He
has not delegated such responsibility to any of His creatures, whether men or
devils. He seeks not to evade His own responsibility, but entirely assumes it
in the testimony before quotes: "I form the light, and create darkness; I
make peace, and create evil; I the LORD do all these things." (Isaiah
45:7).
As stated, the "all things" in our text may refer
to the varied exhibitions of His grace in the salvation of Israel; yet they
cannot ignore, but must necessarily embrace, the scenes of time in which these
displays are made. For instance, the crucifixion of Christ was necessary, but wicked
men must be raised up, a cross supplied, a wicked king enthroned; all
these visible, temporal things must be provided [predestinated] at the proper
time "by the determinate counsel and foreknowledge of God" (Acts
2:23). And all these wicked agencies were raised up as Pharaoh was raised up
and his heart hardened (Exodus 7:13) "for to do whatsoever Thy hand
and Thy counsel determined before to be done" (Acts 4:28).
The crucifixion of Christ so far as being a result of
predestination, was neither an isolated, nor an exceptional case; but an
example of all time's developments; all absolutely all, whether good or evil or
indifferent, large or small, must have some bearing direct or remote
upon the glory of God in Christ Jesus; the objects for which all worlds and all
things were created by God.
"Predestinated according to the purpose of Him who
worketh all things." For the only and best of causes He can work
"all things"; For by Him were all things created,
that are in heaven, and that are in earth, visible and invisible, whether they
be thrones, or dominions, or principalities, or powers; all things [without
exception] were created by Him, and for Him" (Colossians
1:16). We are aware that those who would pervert this testimony are experts in
playing upon words, and might take exception to the phrase "worketh all
things;" that it could not be construed to sustain the doctrine of
predestination. The reader will notice that this clause is not the important
clause of the text, but that the purpose and predestination of God are the
essential factors in the text: "Being predestinated according to the
purpose of Him who worketh all things."
Let us transpose this part of the verse, and while
retaining its force, we see more clearly its meaning: "He who works all
things has predestinated them according to His purpose." That is, the
inheritance referred to in the text is obtained [experienced] according to the
purpose and predestination of God. Predestination then secures the execution of
the purpose; the development of the eternal design; the Divine medium through
which this development is secured; and this predestination is "according
to the purpose of Him who worketh all things after the counsel of His
own will."
Predestination also is the absolute ordination of the
"all things" embodied in this purpose, and embraced in this working.
The apostle in the 8th chapter of Romans covers this same ground, but in a
somewhat different manner. He tells us of the "all things"
predestinated and working together for the good of the saints,
and for the glory of God. In the "all things" are named
tribulation, distress, persecution, famine, nakedness, peril, and the sword,
death, [all considered "evil"]; death, life, angels, principalities,
powers &c. These are among the "all things" alluded to in
our subject, and these can be termed of a temporal character: things of time.
We might take up the things to which the apostle refers one
by one, and see how clearly we can trace the predestination of God. His ruling
hand is seen in each event: as no depths of poverty [famine] to which the
saints can be subject, no peril, misrepresentation, no depths of great sorrow
[tribulation] or sore bereavement &c. These things are essential to the
development of those people who are chosen in the furnace of affliction; and the
apostle concludes his summary of these things that attend their pilgrimage with
the promise: "All things work together for good to them that love God, to
them who are called according to His purpose.
From what we have written then it will be seen that the
Scriptures teach that God has created all things, and works all things in the
sense in which He has predestinated them according to His good purpose to work
together for the good of His elect; that these things must cover the things of
time, as time itself was brought into existence for the good pleasure of God,
and the development of His purpose, as purposed in Christ Jesus before the
world began.
The enemies of the doctrine object to it, more especially
upon the principle of the predestination of evil things. They assume to
themselves ability to measure the character of Jehovah. What blasphemy! To
claim ability to measure the character of that great, Almighty God clothed in
the dazzling splendor, the infinite purity and holiness of heaven; and to
measure His character by that wisdom which He is pleased to term "foolishness"
(I Corinthians 3:19;) and all this in face of the declaration; that the world
"by wisdom knew not God" (I Corinthians 1:21).
The text tells us that the "all things"
which we have discussed in this article are working "after the counsel of
His own will" (Ephesians 1:11). Mark the positive assertion: "His [God's] own
will" He does not consult with men or devils. "For who hath known the
mind of the Lord; or who hath been His counsellor?" (Romans 11:34).
"Nay but, O man, who art thou that repliest against God? Shall the thing
formed say to Him that form it, Why hast Thou made me thus?" (Romans
9:20). These are pertinent questions to such foolish criticism. The entire
question regarding the predestination of evil things, as the fall of Adam,
rests upon what God Himself declares upon the subject. Could there be, or has
there been an act of greater wickedness than the crucifixion
of Christ? And yet what saith the Scripture of it? "For of a truth against
Thy 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 4:27,28). To this Scripture we will add a few quotations of
similar import. "All things were made by Him; and without Him was not
anything made that was made." "Now the serpent was more subtle than
any beast of the field, which the Lord God had made"
(Genesis 3:1). Was he not wicked?
Does not this Scripture do away with the foolish notion of
some of a self-existent devil? Again, let us quote: "The Lord hath made all
things for Himself yea, even the wicked for the day
of evil" (Proverb 16:4). "I make peace, and create evil (Ra);
I the LORD do all these things" (Isaiah 45:7). "Shall there
be evil (Ra) in the city, and the LORD hath not done
it?" (Amos 3:6). "I have created the waster to destroy" (Isaiah
54:16). "Vessels of wrath fitted to destruction" (Romans
9:22). "And I will harden Pharaoh's heart"
(Exodus 7:3). "Declaring the end from the beginning" (Isaiah 46:10).
Will opponents of the doctrine inform us how the end could
be declared from the beginning, and events between left out? "He doeth
according to His will in the army of heaven, and among the inhabitants of the
earth; and none can stay His hand, or say unto Him, What doest Thou"
(Daniel 4:3 5). "Therefore hath He mercy on whom He will have mercy, and
whom He will He hardeneth" (Romans 9:18). "He turned their
heart to hate His people" (Psalm 105:25. "And for this cause God
shall sent them strong delusion, that they should believe a lie" (II
Thessalonians 2:11). We quote but a few from abundant Biblical testimony upon
this subject. Evidently, prophets and apostles were not afraid of the doctrine
maintained in this article.
Events must take place by predestination or by chance; and
how can anything be secured by chance? A single chance shot may at any time
destroy the whole structure of God's creation. If they take place by
predestination, it must be of God, of men, or of devils; and how by the devil
who is but a creature of God, and could not even go into the herd of swine
without permission (Matthew 8:32); or yet in man whose breathe "is in
his nostrils" (Isaiah 2:22). Then absolutely and truly of God who does
what He pleases "in heaven, and in earth, and in the seas, and all deep
places" (Psalm 135:6) do all these things take place.
"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 counsellor?
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 for ever. Amen" (Romans 11:33-36).
THE SECTARIAN: November, 1912.
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