ON THE DIVINE PREDESTINATION OF ALL MEN (and angels)

DOUBLE PREDESTINATION EXPLAINED FROM THE SUPRALAPSARIAN VIEWPOINT

Translation of DISPUTATION X: By Renown Dutch Reformed Theologian Franciscus Gomarus, (d. 1641).

SOURCE

THESIS 1

We ought by no means to be deterred from the doctrine of this subject by the prejudices of certain men who, both in former times and in our own memory, have unjustly thought that the entire doctrine of predestination (as if it were useless and harmful) should be suppressed by eternal silence.

II. Since this doctrine was set forth by the Prophets, by Christ, and by the Apostles for the instruction of the whole Church, we rightly affirm that it can and ought to be taught, not without profit, in schools and churches with reverence, truth, and prudence.

III. Reverence consists in this: that we handle this holy doctrine with a holy mind and tongue; that we do not rashly criticize what we do not understand, but rather admire it; and that, as if about to ascend God’s holy mountain like Moses, we put off the unclean shoes of prejudice and disordered affections.

IV. Sobriety is next required, so that we follow both soberly and sincerely the canon of the divine Scriptures and the measure of faith. Sincerely, so that we do not adulterate or disguise the word of God to please any person, but constantly defend its purity with faithful profession. Soberly, so that we leave to God Himself the mysteries veiled by Him, and resting content in the doctrine revealed by Him, strive not to be wiser than is fitting, nor to think more highly of ourselves than we ought to think, but to think soberly (Romans 12:3).

V. Finally, prudence (which consists in the right manner of delivering this doctrine) must be employed, so that—according to the different capacities of the hearers—it may be set forth either more loftily, proceeding from the highest points down to the lowest, or more humbly, leading them gradually from the lowest up to the highest. In the former way, solid food, as it were, is fittingly provided for the more skilled; in the latter, the likeness of milk or pre-chewed food is suitably offered to the less skilled.

VI. Since we are about to treat this doctrine in the former manner (as is appropriate to an academic course of disputation among the learned), we shall begin, for a more thorough understanding of it, from the origin and usage of the word itself.

VII. The Greek word προορίζειν (proorizein), in its proper sense, means to mark out a boundary, to determine, or to designate. In its improper, derivative sense, it is used metaphorically in two ways, drawn from the placing of a boundary (ὁρίζειν).

VIII. For ὁρίζειν (horizein) properly signifies to declare, to define, or to mark out. More often, however, it is transferred to the purpose of the mind—that is, to destination and decree. In the same metaphorical way (drawn from physical things), its synonyms are also used in the Holy Scriptures:

• τίθημι (tithēmi) — to set or place in the mind,
• διατίθημι (diatithēmi) — to order or arrange,
• ἑτοιμάζω (hetoimazō) — to prepare,
• and finally ἀποτίθημι (apotithēmi), with a similar transfer from bodily things.

IX. And just as a thing is said to be terminated or defined by its limits by the one who sets the boundary or measure, and by the thing placed in relation to the space that contains it—so also God’s decree or appointed counsel, and the thing decreed or appointed, is called by the common term ὁρισθέν (horisthen), that is, determined or defined; yet with a difference of degree.

X. For a decree is determined by the will or the power of willing; and therefore, a determined counsel is commonly called βούλευμα (boulēuma), and a determination βούλησις (boulēsis). But the thing decreed is defined and established through the act of the will, that is, the decree itself.

XI. Furthermore, the word προορίζειν (proorizein) (in the same sense, but with the added circumstance of time being included beforehand) is compounded from ὁρίζειν (horizein), and means to pre-terminate, to pre-limit, or to predestinate. This is clear from the synonyms previously mentioned:

• προτίθημι (protithēmi) — to propose or set forth beforehand,
• προτάσσω (protassō) — to pre-order,
• προετοιμάζω (proetoimazō) — to prepare beforehand (as in Romans 9:23; 1 Corinthians 2:9),
• and sometimes even προγινώσκω (proginōskō) is used for to foreknow (just as γινώσκω (ginōskō) is used for to decree or to determine).

XII. Hence the ancient Greek theologians, for the sake of teaching, formed the word προορισμός (proorismos), that is, pre-definition or predestination, by a fitting analogy. A clear paraphrase of this is given by Luke: “the purpose of the heart” (τῆς καρδίας πρόθεσις) [Acts 11:23].

XIII. Now destination, or predestination, according to the diversity of the efficient will, is of two kinds: one belonging to the Creator, the other to the intelligent creature.

XIV. Of these two kinds, the former (on account of its infinite excellence and dignity) is sometimes designated synecdochically by the general term. For example, when the Evangelist [Luke 22:22] says: The Son of Man goes as it has been determined (that is, determined by God). In the same way, Paul [Ephesians 3:11] more distinctly calls it πρόθεσιν τῶν αἰώνων (prothesin tōn aiōnōn) — the purpose of the ages (that is, the eternal purpose).

XV. Furthermore, God’s predestination, according to the diversity of its object and subject, is either universal — which regards all things and is the whole decree of God — or particular, which pertains only to certain of those things and exists as a part of that eternal and universal decree. Of this latter kind is that most excellent predestination which refers to intelligent creatures, namely angels and men.

XVI. And the universal [predestination], indeed, has already been explained by us. The particular, however — and especially that concerning men — remains to be explained. And although it is twofold —

• the one unto [the glory of] the saving grace of God,
• the other unto the glory of His vindictive justice —

yet, for the greater clarity of the matter and so that both may be contemplated, as it were, at a single glance, we shall embrace them both together in the following description.

XVII. Divine predestination of men is the particular decree of God, by which — from men indefinitely foreknown — He decreed concerning all those who have been, are, and shall be, to this end: to create them good; by righteous governance to permit their fall and the loss of original righteousness; and further to direct them to their eternal state of soul and body.

Thus, in the elect He might manifest the glory of His mercy through the gracious gift of Christ the Savior and of eternal salvation through Him, without any merit on their part; but in the rest, who are passed over, He might manifest the glory of His vindictive justice by their own deserved condemnation. And this description, since it consists of both genus and difference, both parts require a fuller explanation.

[N. B. God never reveals how He decides who will be elect or reprobate. This mystery is hidden within Himself, impenetrable by man or angel (Romans 11:33-34). However, we are assured all His decisions are the results of infinite wisdom, righteousness and holiness.]

XVIII. And as for the remote genus [i.e., the broader, more general category] we establish it to be the decree of God, or predestination taken generally. From this are necessarily concluded, in part:

• the internal moving cause of that decree, which is the ἀξία [worthiness / good pleasure] or free good pleasure of the divine will (which depends on no future thing), and in part:
• the attributes of eternity and immutability, as the very nature of God and of that decree clearly proves.

XIX. But the proximate genus is when this decree is called particular, so that it may be distinguished from the universal decree [of which it is a part] and may be declared to be in agreement with other homogeneous [similar] decrees.

XX. To this genus is subjoined its own shared distinguishing characteristic [i.e., common to both election and reprobation] and the proper [i.e., specific to each]. This common element, however, is that which belongs to both kinds of predestination of men and distinguishes it from all the other particular decrees.

[N. B. There are three common characteristics, according to Gomarus, which both the elect and reprobate share:

1. God starts with all possible people. God first knows all human beings (and angels) as possibilities — before He creates anything. This is the common starting point.

2. God chooses specific individuals out of that group. Out of all those possible people, God decides to pick certain particular ones. This “selecting certain ones” is the main common difference. It applies to both the saved and the condemned.

3. God appoints them to their final destination with a plan. God not only picks them but also decides their final end (heaven or judgment) and arranges the steps that lead there — all for the display of His glory, justice, and mercy.]

And this commonality consists partly in the matter (as Scholastics call it) and partly in the form.

[N. B. Every material thing (a rock, a tree, a horse, a human being) is not just a blob of “stuff.” It is a composite of two intrinsic principles:

• Matter (materia): the potential, indeterminate, passive principle — the “stuff” or substrate that can become something.
• Form (forma): the actual, determining, active principle — the organizing essence or structure that makes the thing what it is.

Together, they form a single unified substance. Neither can exist on its own in the physical world (except in special cases like the human soul after death).]

XXI. And the matter indeed is either objective or subjective: these two differ from each other both in order and in number.

XXII. In order, because the object precedes; but the subject proceeds from the predestination of the object. In number, because the former is the whole, whereas the latter is only a part of it.

[N. B. Gomarus is explaining the difference between the objective matter and the subjective matter of predestination: Objective matter comes first (in logical order) — it is the whole decree regarding all [creatable] men as foreknown. Subjective matter comes second — it flows from the object and concerns only the specific individuals (the elect and the reprobate), thus forming only a part of the whole.]

XXIII. For the object [all humanity in general] presented to the predestinating will of God (which, on account of the supreme wisdom of His intellect, cannot be carried blindly or at random into the unknown) was men, as shown forth by His indefinite foreknowledge — inasmuch as they were capable of being predestinated. The subject, however, consists of all and only those individual men who are divinely predestinated. These two (the object and the subject), when briefly and distinctly explained through the proper understanding of the foreknowledge of God, will become clearer.

XXIV. Indeed, the foreknowledge of God is the most perfect knowledge existing in God concerning all things in general and in particular — that is, of all things that are possible or that can come to pass.

XXV. For the object of foreknowledge is all those things whatsoever that can [actually and possibly] come to pass; and according to their nature, it is distinguished in two ways.

XXVI. One [kind of foreknowledge] is the knowledge of those things which can possibly come to pass — that is, things which are not determined to either side (neither that they should happen nor that they should not happen). The other, however, is the knowledge of those possible things which will actually be future.

XXVII. Hence the former is commonly called indefinite foreknowledge, or the knowledge of simple intelligence; it is also called natural and necessary, because it would still belong to God even if He had decreed nothing at all. The latter, however, is called definite [foreknowledge], because it is occupied with things that have been determined by decree.

XXVIII. Everything that comes to pass are included in that which is possible. However, there are vastly more events which will never happen, though possible, because God has never decreed them to happen.

XXIX. Now if God is unable to bring about more things than what actually come to pass, He is not omnipotent. And if there is anything He is able to bring about, or anything that can come to pass, of which He is ignorant, then He is not omniscient — and therefore not God. Nothing more unworthy of the infinite majesty of God’s power and wisdom can possibly be imagined than these notions.

XXX. But under the indefinite foreknowledge (which regards all modes of simply possible things) is also contained that knowledge which is commonly called conditional.

XXXI. But this [conditional knowledge] is that by which God, out of the infinite light of His wisdom, foreknows certain things as future — not unconditionally, but upon a definite condition [which He determined] being laid down.

XXXII. Just as, if a particular series of events and circumstances were supposed, God would know with complete certainty what outcome would follow from it — whether that outcome would be necessary or contingent [conditional] — according to the nature and order of the causes (not by any Stoic fate). This remains true whether that series of events is later made definite by God’s decree or remains indefinite. For this indefinite foreknowledge does not depend in the least upon the defining decree. On the contrary, it necessarily precedes the decree in the order of nature, as its natural object and adjunct.

XXXIII. And an illustrious example of the latter mode (conditional foreknowledge) in an indefinite matter — besides others — is this: that God foreknew as future that if David remained in the city of Keilah, he would be attacked by Saul and handed over by the citizens. Yet neither of these things actually occurred because of David’s flight. A second example is that God likewise foreknew and foretold as future that foreign nations would listen to Ezekiel if he were sent to them — even though in reality neither the event itself nor the antecedent condition of that future event ever took place.

XXXIV. But an example of the former mode (that is, definite foreknowledge in a matter that is later made definite by a subsequent decree) shines forth clearly in the predestination of men. For God, among other things and according to His immense knowledge, foreknew the following: If from among those whom He was able to create, He were to create certain men (namely those who have been, are, and shall be) in the right state of original righteousness in Adam, and were to give them the commandment concerning abstinence from the tree of the knowledge of good and evil, and were not to hinder Satan’s temptation, but were to direct it in accordance with His own holy power and with men’s liberty (as He actually did), then He foreknew that they, having abused the appearance of good and the liberty of their will, would fall by the transgression of the commandment and would cast off original righteousness. And thus, He foreknew that a way would be opened that was entirely fitting both for the future glory of His merciful and saving grace and for the glory of His vindicative justice.

XXXV. This series of events (presented among others), God, regarding it not as the cause, but only as the occasion in this predestination, was distinctly predetermined by His free and wise decree. And the actual outcome — the surest proof of God’s decree — clearly demonstrates this: that He works all things according to the counsel of His own will [Ephesians 1:11].

XXXVI. For just as God was able, according to His wisdom and goodness, to destine innumerable other men to be created and governed in a different way because He is omnipotent, and could have set this possibility [set] before His will because He is omniscient; so likewise, according to His free and just power, He predestinated only a certain definite number and certain specific persons.

[N. B. This statement emphasizes God’s sovereign freedom in predestination.]

XXXVII. The mystery of this number fixed by God, and of each individual person, is known to Him alone who predestinated them without counselors.

XXXVIII. Therefore, in the description of predestination given earlier, we touched upon this subject not individually and in detail, but more generally, and only by way of a shadow drawn from its subsequent execution, using these words: “those who have been, are, and shall be.” And so much for the second common element of the predestination of men, which consists in the matter (both objective) [all men possible] (and subjective) [specific people chosen out of the group of all possible men].

XXXIX. Finally, the third [common element] lies in the common and general form, by which [predestination] is distinguished from all the other particular decrees of God. This form appears partly in the pre-ordination of men to their ultimate end, and partly in the subordination of the means suitable to that end.

[N. B. Ordination to the end — God appoints specific people to their final destiny (eternal glory for the elect, or judgment for the reprobate). Subordination of means — God also ordains the appropriate means (creation, permission of the fall, calling, faith, sanctification, etc.) that lead to that end.

XL. These two, although in respect of eternity and in consideration of God’s most perfect nature (which decrees all things without any deliberation whatsoever), are simultaneous; yet in reality, or according to the order of their nature, they are distinct. Therefore, they are distinctly understood and decreed by God, as the truth of God Himself (by which He knows things exactly as they are) clearly demonstrates.

[N. B. The end is conceived before the means, even though they are decreed in a single eternal act.]

XLI. For since the end proposed to a wise agent is intended not for the sake of its means, but for its own sake, while the means (whether they are to be effected or permitted) are ordered as future for the sake of the end; therefore, in that order, and according to the logic of God’s intention (as His wisdom directs), the predestination of men to their ultimate end necessarily precedes the ordination of the future means that lead to it.

[N. B. This is classic Supralapsarianism.]

XLII. Therefore, since the means are no less destined than the end itself (although they are simultaneous, yet in a posterior order), they cannot, without evident contradiction, be called either the cause or the object of predestination that precedes it.

[N. B. The means cannot be the cause or the antecedent object of predestination. To claim otherwise would be contradictory because the means exist for the sake of the end, not the other way around.]

XLIII. Furthermore, from the same reasoning it is clear that this predestination is not conditional and uncertain, but stable and certain. For just as the end is certainly pre-ordained with respect to the means, so also the means are most certainly subordinated to the attainment of that end (as the truth of God and the constancy of His decree require).

[N. B. God’s predestination is unconditional and immutable. The end (eternal glory for the elect / judgment for the reprobate) is fixed. The means (creation, permission of the fall, calling, faith, perseverance, etc.) are infallibly ordered to secure that end.]

XLIV. But the common ultimate end is the glory of God in the eternal state and condition of men, both in soul and body — as will be clearer from their proper ends.

XLV. But the common means destined and suitable for this ultimate end of men are two:

1. the creation of them in Adam with original righteousness,
2. and the right governance of those who have been created.

These means embrace: first, the giving of the law; then, the permission of the transgression of that law, and of the loss of God’s grace and of original righteousness; and finally, the perpetual direction of them all the way to their ultimate state.

XLVI. This is clearly demonstrated from the nature of the thing itself. For those things that are ordained to the ultimate end of men are the means subordinated to that end. But this creation and governance of men are indeed ordained to their ultimate end. For that end is the glory of God in the eternal state of men. To this end creation and the governance by permission of the fall are subservient; for the sake of this end (the glory of God as their ultimate good) they exist, and toward it they are directed. Therefore, the creation of men and the governance by permission of the fall are means ordained to the ultimate end of men. Consequently, they ought by no means to be excluded from the scope of predestination.

And so much concerning the commonality [features common to both election and reprobation] of the predestination of men.

XLVII. But the proper [specific] difference is that which does not belong commonly to the whole human race, but only to the predestination of one part. It consists, on each side, in different elements: namely, in the extreme causes (the impelling efficient cause and the ultimate end) together with the means. From this arises the double predestination of men, of which the former is called Election, and the latter Rejection and Reprobation.

XLVIII. But this Election is not human, but divine. And it is not directed toward the offices of this present life (whether civil or ecclesiastical), nor toward external membership in the Church, but toward the beatitude of eternal life. Indeed, it is not a temporal election (which is the calling of unbelievers out of the world into faith), but an eternal election, by which God has absolutely (ἀπολύτως) predestinated certain persons out of the whole mass of mankind unto salvation, and it is designated by a certain relation.

XLIX. For election does not absolutely signify merely the assumption of some, but (from the proper nature of the word and the usage of Scripture) it also conjointly designates the rejection (or passing over) of the rest. Just as the elect (i.e., the chosen, by metonymy) are set in opposition to the others. And therefore, universal election cannot be affirmed without open contradiction, nor without rejecting the authority of Christ Himself, who, by declaring that many are called but few are chosen, establishes election as particular.

L. The first proper [specific] extreme [end] cause, or the impelling efficient cause, of this Election (which differs from rejection) is the grace of God — that is, His mere gratuitous love, flowing forth from His free power and will to dispose of His own goods as He pleases. And therefore, it is called the election of grace [Romans 11:5]. It is diametrically opposed to any dignity or efficacy of works. And thus, God peculiarly calls the beloved and elect those who are His own [2 Tim. 2:19; John 10:14], no less than He calls them the elect of God [Col. 3:12].

LI. For men choose those whom they love for their merit; but God, on the contrary, from eternity loves those whom He chooses without any merit.

In this is love: not that we loved God, but that He loved us [1 John 4:10].

Likewise: We love Him, because He first loved us [1 John 4:19].

“Who has first given to Him, that it should be repaid to him?” [Romans 11:35].

LII. But the second specific end cause of Election — or rather its ultimate end — is the glory of God’s merciful and saving grace. For it is on account of this glory that the creation of the elect and their governance unto the eternal state exist. As it is written in Romans 9:23: “that He might make known the riches of His glory toward the vessels of mercy, which He had prepared beforehand for glory.” And in Ephesians 1:5–6: “He predestinated us… to the praise of the glory of His grace.” Thus, also Isaiah 43:7: “Everyone who is called by my name, I have created him for my glory; I have formed him, yea, I have made him.”

LIII. But the specific [proper] means ordained for that end — the end of God’s merciful and saving grace — are two:

• The first is Christ the Savior;
• The second is the merciful donation (or bestowal) of salvation through Him.

As, among other passages, the following statements of Scripture attest.

LIV. Concerning Christ, indeed, the following testimonies from the Old Testament declare:

Isaiah 42:1: “Behold my servant, whom I uphold; my elect (that is, whom I have chosen), in whom my soul delights. I have put my Spirit upon him; he shall bring forth judgment to the Gentiles.”

Isaiah 42:6: “I, Jehovah, have called you in righteousness, and will hold your hand, and will keep you, and give you as a covenant of the people, for a light of the Gentiles.”

Isaiah 49:6: “I have given you as a light to the Gentiles, that you may be my salvation to the end of the earth.”

Isaiah 9:6: “For unto us a child is born, unto us a son is given…”

LV. In the New Testament, the same truth is affirmed:

1 Peter 1:18–20: “…you were redeemed … with the precious blood of Christ, as of a lamb without blemish and without spot; who was indeed foreordained before the foundation of the world, but was manifested in these last times for you.”

1 John 4:9–10: “In this the love of God was manifested toward us, that God sent His only begotten Son into the world, that we might live through Him. In this is love: not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.”

LVI. And therefore, since Christ is given to the elect by the merciful grace of God, the elect in turn are called those given to Christ, who are His sheep — and this not only by reason of their calling, by which they are brought to Him (as was the case with the faithful Apostles), but also because of the eternal predestination alone, by which they were ultimately to be called to Him and to His fold, so that they might be saved through Him.

As it is written in John 6:37: “All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.”

And verse 39: “And this is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day.”

And John 10:15–16: “I lay down My life for My sheep. And I have other sheep that are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.”

LVII. From all these things it is clearly evident that Christ, insofar as He is Mediator and Redeemer, is the means destined for the salvation of the elect. And therefore, His election does not precede in order the predestination of the others unto salvation but follows it as a means subordinated to that end.

LVIII. Yet insofar as Christ is eternal God together with the Father, He is also established as the Author of Election together with the Father.

As it is written in Ephesians 1:4: “He chose us in Him.”

And in Ephesians 3:11: “According to the eternal purpose which He purposed in Christ Jesus.”

In these passages the preposition “in” (ἐν) is used according to the very common usage of the Apostle — as in Ephesians 2:13 (“in Christ”), verse 18 (“in one Spirit”), chapter 4:30 (“in whom”), and verse 26 (“in the word”).

Similarly in Colossians 1:16: “In Him all things were created” (that is, as is explained in the same place, and in Ephesians 3:9 and Hebrews 1:2, through Him — namely, through Christ). And verse 17: “In Him all things consist.”

Therefore, no less than to the Father, the Book of Life is also attributed to Him in Revelation 21:27.

And so much concerning the first proper [specific] and primary means of Election unto the glory of God’s merciful and saving grace.

LIX. But the second [proper/specific means] is the merciful and gratuitous salvation of the elect, who have been made miserable by the fall — a salvation that is first initiated and then perfected through Christ.

LX. But the initiated [part of salvation] is the internal sanctification (effected through the merely gratuitous gifts of living faith and charity) together with its effectual working. By consideration of this means, it is called by Augustine and others the predestination of the saints.

LXI. But the effects of faith (considered as an instrument) are:

• a vivifying union with Christ,
• and the twofold benefit that comes through it: justification, and adoption as sons and heirs of God.

The effect of love, however, when kindled by faith, is holiness of life, that is, good works.

LXII. But the perfected salvation is the glorification of the elect — that is, the eternal possession of a blessed life in heaven, both of the soul and of the body gloriously raised. This is also called complete salvation and eternal salvation. It is the last and proper means of election, and at the same time the final state and the penultimate end — to which all the preceding means are destined and directed, as the Holy Scriptures demonstrate.

LXIII. For, by reason of this destined perfected salvation, Election is synecdochically called the purpose (namely, of saving them) in Romans 8:28, and the foreknowledge of God the Father in 1 Peter 1:2. The elect themselves, by a fitting paraphrase, are called:

“Appointed to obtain salvation” (1 Thessalonians 5:9)

“Those whom He foreknew” (Romans 8:29)

“Written in heaven” (Hebrews 12:23)

“Whose names are written in heaven” (Luke 10:20)

“In the book of life” (Philippians 4:3)

“From the foundation of the world” (Revelation 17:8)

“To whom it pleased the Father to give the kingdom” (Luke 12:32)

“Ordained to eternal life” (Acts 13:48)

“Prepared for glory” (Romans 9:23)

“Vessels for honor” (Romans 9:21)

“To whom the kingdom was prepared from the foundation of the world” (Matthew 25:34)

LXIV. But Scripture also declares that the initiated salvation (both sanctification itself and its effects) depends upon this gratuitous election unto perfect salvation and is destined toward it as its own proper end. For concerning sanctification (which is metaphorically called regeneration), Scripture teaches this generally both with respect to its origin and its end.

Concerning its end, however, to which this means is destined: Romans 6:22 — “But now, having been set free from sin and having become slaves to God, you have your fruit unto sanctification, and the end — eternal life.”

Concerning its origin, indeed: 1 Peter 1:2 — “Elect according to the foreknowledge of God, unto the sanctification of the Spirit…”

LXV. But the same truth is taught specifically and first concerning faith. Its origin is established as election unto salvation, and its end as salvation itself.

• Origin: Acts 13:48 — “As many as were ordained to eternal life believed.”
• Romans 8:30 — “Whom He predestinated, them He also called” (namely, through the efficacy of the Gospel and the Holy Spirit, unto faith) — as the following effect of that calling (justification) clearly proves in the same passage.
• Thus, also Philippians 1:29: “For to you it has been granted, on behalf of Christ, not only to believe in Him, but also to suffer for His sake.”
• Ephesians 2:8–10: “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works.”

[N. B. Faith is not the cause of election, but its effect and means.]

LXVI. Nor is God just the efficient cause that begets faith; He is also the One who preserves and perfects it.

1 Thessalonians 5:23–24: “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. Faithful is He who calls you, who also will do it.”

1 Peter 1:5: “…who are kept by the power of God through faith unto salvation, ready to be revealed in the last day.”

2 Thessalonians 1:11: “We pray always for you, that our God may count you worthy of this calling, and fulfill all the good pleasure of His goodness, and the work of faith with power.”

[N. B. God is the Author and Finisher of the believer’s faith and holiness, ensuring the elect will be preserved until final salvation.]

LXVII. But that salvation is the end to which faith, as a means ordained to that end, is directed, appears not only from its effects but also from the clear testimony of Scripture itself. As in 1 Peter 1:9: “Receiving the end of your faith — the salvation of your souls.” For this is that good on account of which one believes, and for which faith is given. “For whom He predestinated, them He also called; and whom He called, them He also glorified” (Romans 8:30).

LXVIII. The same reasoning also applies to the faith of the elect. For, just as the gift of Christ proceeds from election unto salvation (as we have shown above), so also the vivifying union with Christ proceeds from that same election through faith.

• Ephesians 3:17: “…that Christ may dwell in your hearts through faith.”
• 1 Corinthians 1:9: “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.”

And that the end of this union with Christ through faith is salvation is clear from Galatians 3:28–29: “For you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.”

LXIX. Furthermore, each fruit of this union with Christ through faith also arises from election unto salvation and serves it as a subordinated means. The first fruit is justification, concerning which Scripture says:

• Romans 8:1: “There is therefore now no condemnation to those who are in Christ Jesus.”
• Romans 5:1: “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.”
• Romans 8:30: “Whom He called, them He also justified.”
• And verse 33: “Who shall lay anything to the charge of God’s elect? It is God who justifies. Who is he who condemns? It is Christ who died…”

That justification is a means to salvation is evident from what is asserted in verse 30: “Whom He justified, them He also glorified.”

[N. B. Justification is not the root or cause of election, but rather one of its ordained fruits and subordinate means, flowing from God’s eternal election and leading toward final glorification.]

LXX. But the second fruit of union with Christ through faith is adoption as sons and heirs of God. Its origin also is election unto salvation, and its end is salvation itself. For concerning its origin, it is written, Ephesians 1:5: “Who predestinated us unto the adoption of sons through Jesus Christ.”

Romans 8:29: “Whom He foreknew, them He also predestinated to be conformed to the image of His Son, that He might be the firstborn among many brethren.”

John 1:12: “As many as received Him, to them He gave the right to become children of God, even to those who believe in His name.”

Galatians 3:26: “For you are all sons of God through faith in Christ Jesus.”

Therefore, just as the believing elect are in reality sons of God, so the elect who do not yet believe are called sons of God by reason of predestination alone (that is, by metonymy: those destined to sonship), as in John 11:52.

LXXI. The end of adoption, moreover, is eternal salvation.

Romans 8:17: “And if children, then heirs — heirs of God and joint heirs with Christ.”

This is what we have to say concerning faith and its effects, which arise from election unto salvation and are subordinated to it.

LXXII. The same reasoning also applies to hope (which is the other member of sanctification). For concerning its origin, it is written in 2 Thessalonians 2:16: “Now may our Lord Jesus Christ Himself, and God our Father, who has loved us and given us eternal consolation and good hope through grace, comfort your hearts.”

Romans 15:13: “Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope through the power of the Holy Spirit.”

But concerning its end (to which it serves as a means), no less than concerning its origin (which flows from the grace of God), it is taught in 1 Peter 1:3: “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you.”

LXXIII. Finally, concerning love and its effects — namely, holiness of life and good works — the Holy Scriptures likewise teach that they arise from election unto eternal salvation and serve as a means destined for salvation.

Ephesians 1:4: “Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him in love.”

And chapter 2:10: “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.”

In the same manner, the Apostle also gives thanks to God, as the Author of both, for the faith and love of the church (Ephesians 1:15–16), and prays for the increase of both in Ephesians 3:16–17 and 6:23–24.

LXXIV. Hence the origin of love and good works is clearly seen to proceed from the electing grace of God, while their end is salvation. For just as “without holiness no one will see the Lord” (Hebrews 12:14), nor will anyone enter heaven (Revelation 21:27; Matthew 7:21), so, on the contrary, “to those who love God all things work together for good, to those who are called according to His purpose” (Romans 8:28). So much for those statements of Scripture in which the means destined for salvation are declared individually [one by one].

LXXV. To these are added other passages which more fully comprehend these things together with their causes. For example:

2 Thessalonians 2:13–14: “But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you from the beginning for salvation, through sanctification of the Spirit and belief of the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.”

2 Timothy 1:9: “[God] who saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given to us in Christ Jesus before the ages began” (that is, by metonymy: which was decreed to be given to us).

LXXVI. Thus also 1 Peter 1:2: “Elect according to the foreknowledge of God the Father, unto the sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.”

Titus 3:4–7: “But when the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, that being justified by His grace we might be made heirs according to the hope of eternal life.”

[N. B. Every part of salvation flows from God’s eternal election and serves as a means ordained for the elect’s final glory.]

LXXVII. From all these things it is invincibly concluded that, since faith, hope, love, and good works are consequences and effects of election unto salvation, and are means graciously destined for that end, none of them can be established as the object (much less the cause) of that election without an enormous contradiction.

And so much for Election, which is the first part of predestination.

LXXVIII. But the second [part of predestination] is the predestination of those men who are passed over in election, unto eternal condemnation according to the merit of their sins.

This is not improperly called reprobation in common usage. For although the word itself is not expressly found in the Holy Scriptures, yet its conjugate term — “reprobate” — is clearly set in opposition to “elect” in general (1 Peter 2:4), and its origin appears in Jeremiah 6:30: “Reprobate silver shall they call them, because the Lord has rejected them.” And the thing itself exists in those same Scriptures, as is evident both from the extreme [ultimate, end] causes and from the ordained means.

LXXIX. For the first extreme cause, or the impelling efficient cause, is the free good pleasure of God to exercise His vindicative justice upon the non-elect. As it is written in Romans 9:18: “Therefore He has mercy on whom He wills, and He hardens whom He wills.”

LXXX. But the second extreme cause, or the ultimate end destined by the reprobating God, is the glory of His vindictive justice. For it is on account of this glory that all the means (both the common and the specific ones) are ordained, and they are directed toward it as their ultimate good — as the following [sections] will also demonstrate.

LXXXI. But the specific means [of reprobation] are two: (1) The passing over [or leaving] of the reprobate in their misery [preterition] — as sinners and guilty — with forbearance and without any deliverance; (2) Their just and eternal condemnation on account of their sins.

LXXXII. Reprobation [or preterition] consists in this: that to the reprobate neither Christ the Savior nor salvation through Him is actually given. For since these two benefits are the gifts of God’s free goodness and belong properly to the elect by His mere merciful grace, it is plainly evident that they are not communicated to the reprobate.

LXXXIII. For that Christ belongs properly to the elect is also attested by the following statements:

Matthew 1:21: “You shall call His name Jesus, for He will save His people from their sins.”

Ephesians 5:23: “Christ is the head of the church, and He is the Savior of the body.”

John 17:2: “You have given Him authority over all flesh, that He should give eternal life to all whom You have given Him.”

Revelation 5:9: “You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation.”

LXXXIV. On the contrary, concerning the reprobate Christ says in Matthew 7:23: “I never knew you.”

And in John 17:9: “I do not pray for the world” (namely, the world of the reprobate, as the nature of the thing itself and the immediately added contrast clearly prove), “but for those whom You have given Me” — that is, for the world of the elect, to whom He was given in order to save them. For them He prays that they may believe (verses 21 and 23), and them, when they believe, God reconciles to Himself through Christ, not imputing their trespasses to them (2 Corinthians 5:19).

LXXXV. Therefore He is called the propitiation for the whole world — that is, for the entire company (or universality) of the elect — in 1 John 2:2. And God wills (that is, has decreed) that all these should be saved and come to the knowledge of the truth, in 1 Timothy 2:4. Hence Peter says: “The Lord is patient toward us, not willing that any (namely, any of us) should perish, but that all should come to repentance,” in 2 Peter 3:9.

These statements in no way apply to the reprobate.

LXXXVI. For the fact that some of them deny “the Lord who bought them” (as the same apostle testifies in 2 Peter 2:1) by no means allows the conclusion that they were redeemed by the blood of Christ. For the word “to buy” (Latin: emere) in the Holy Scriptures does not only signify, in the specific sense, to acquire by a price (as when it is said to Christ in Revelation 5:9: “You have bought us for God with Your blood,” and in 1 Corinthians 6:20: “You were bought with a price”). It also very frequently signifies, in a general sense, simply to acquire or to obtain. [Also, “to take for oneself.”]

For example:

• Daniel 2:8: “You are trying to gain time” (literally: “to buy time”).
• Ephesians 5:16 and Colossians 4:5: “Redeeming the time” (or “buying up the opportunity”).
• Isaiah 55:1: “Come, buy wine and milk without money and without price.”
• Deuteronomy 7:8: “The Lord has bought you out of the house of bondage.”
• And Deuteronomy 9:26: “Your people and Your inheritance, which You have bought.”

And it is only in this latter general sense that God is said to have “acquired” certain reprobate persons — that is, as a Master acquires servants (not as a Father acquires heirs and sons) — by calling them into the external fellowship of His household, the visible Church.

LXXXVII. Then, since Christ has not been given as Savior to the reprobate, nor is there salvation in any other, it necessarily follows from this that salvation is not communicated to them through Him—neither directly by Himself, nor through the sacraments.

LXXXVIII. For, as regards beginning (or initial) faith—which is living faith (that which is effective through trust and love)—it is proper to the elect, but foreign to the reprobate. For although some of the latter, through the illumination of the Holy Spirit, may taste in their minds the truth of the Gospel and the excellence of the good things promised in it, and receive it with slight joy, yet they lack the root (that is, living faith). Nor do they become partakers of the Comforter Spirit—the Spirit of truth, whom the world cannot receive.

LXXXIX. Hence Christ says in John 10:26: “But you do not believe, because you are not of My sheep.” And in John 12:37–40: “Though He had done so many signs before them, yet they did not believe in Him, so that the word of Isaiah the prophet might be fulfilled which he spoke: ‘Lord, who has believed our report? And to whom has the arm of the Lord been revealed?’ Therefore, they could not believe, because Isaiah said again: ‘He has blinded their eyes and hardened their hearts, lest they should see with their eyes, and understand with their hearts, and be converted, and I should heal them.’” And in John 6:36–37: “But I said to you that you have seen Me and yet do not believe. All that the Father gives Me will come to Me…” And in verses 64–65: “But there are some of you who do not believe.” … And He said, “Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father.”

XC. This impotence of believing — which they brought upon themselves by their common fall in Adam, after the image of God (by which they had been fitted to believe every word of God) had been cast off — they have voluntarily acquired for themselves. And not a few of them even increase it by their own obstinacy. Therefore, they can ascribe the fault of it neither to God, nor claim any pardon for themselves by any right.

And this is what we say specifically concerning living faith in the reprobate.

XCI. Furthermore, it is evident that the proper effects of faith are not granted to the reprobate (since they lack the gift of faith). This will become even clearer by considering those effects—namely, union with Christ and the fruits of that union through faith. For first, concerning this union, the Apostle testifies (speaking of Christ as the head of the elect and as the cornerstone of His own house, the Church) in 1 Peter 2:7–8:

“A stone of stumbling and a rock of offense to those who stumble at the word, being disobedient—to which they were also appointed (that is, by God’s decree, permitting and governing their obstinacy). But you are a chosen generation…” etc.

Here the reprobate are described as alienated from Christ and set in opposition to the elect.

XCII. Moreover, the fruits of faith and of union with Christ — namely, justification and adoption as sons and heirs of God — belong to the elect alone, and not to the reprobate. This is shown by the preceding arguments. And concerning justification and faith, the Apostle testifies: “What then? What Israel is seeking, this it has not obtained; but the elect have obtained it, while the rest were hardened, as it is written: ‘God gave them a spirit of stupor, eyes so that they should not see, and ears so that they should not hear, until this very day’” [Romans 11:7-8].

XCIII. Moreover, concerning adoption as sons and heirs of God, the same thing is clear from the lack of both faith and justification. Hence Christ, setting the reprobate in opposition to the elect, calls them sons of that evil one—that is, sons of the Devil [John 8:44]—because they remain such. Although sometimes certain of them are improperly called “sons of God” (insofar as they resemble the true sons of God in outward calling and appearance).

XCIV. Furthermore, just as the reprobate lack faith and its fruits, so the absence of faith and of union with Christ clearly proves that they also lack true charity and truly good works (which are the means joined to the salvation that has been appointed for the elect). Hence, in opposition to the godly elect, they are said to be those who commit iniquities, abominations, and lies.

XCV. For although some of them, through external calling and endowed with knowledge of the Gospel, are said to have truly escaped the defilements of the world’s errors and crimes by being outwardly washed, yet they still retain their inward uncleanness, like those who have merely been washed on the surface. And when given an easy opportunity, some of them are drawn back to their former errors and impure habits (having suffered shipwreck of their dead faith). Hence the reprobate are called unjust, set in opposition to the elect who are just.

And this concludes what we say concerning the first appointed and proper means of reprobation—namely, the divine abandonment of the reprobate in the misery of sin and guilt.

XCVI. The second thing, however, is their just and eternal condemnation on account of their sins. This is the ultimate end, and the penultimate end of all the preceding means (both common and specific). For God created the reprobate, permitted them to fall, and leaves them in the misery of sin and guilt, patiently tolerating them, in order that He may execute His just judgment upon them.

XCVII. To this also belong the following statements of Scripture:

Proverbs 16:4 “The Lord has made everything for Himself — even the wicked for the day of evil.” (that is, the wicked as he is a creature, not as he is wicked).

Romans 9:22 “God, willing to show His wrath and to make known His power, endured with great patience the vessels of wrath prepared for destruction” — that is, for His wrath, or just vengeance.

For destruction (perdition), considered in itself, can be the end [ultimate goal] neither of the one who perishes, nor of God who predestines him.

Not of God, because God does not desire destruction in itself [as if He created people just to destroy] (since He is good); but He desires it only insofar as it is the deserved punishment of sin, because He is just.

Not of the one who perishes because his own end [that he desires and pursues] is good. [I.e., He doesn’t choose hell as his goal. He chooses sin, and hell is the tragic, miserable result.]

XCVIII. Moreover, with respect to this final state of the reprobate, ordained by God, the reprobate are set in contradictory opposition to the elect who are appointed to life. They are described in this periphrasis:

“Not written in the book of life.” Revelation 20:15 “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.”

“Whose names have not been written in the book of life from the foundation of the world.” Revelation 17:8

In contrast, they are described in the following ways:

“Who were designated long ago for this condemnation” (Jude 4)

“Vessels made for dishonor” (Romans 9:21)

“Those whom God has destined for wrath” (1 Thessalonians 5:9)

XCIX. Therefore, from these means the justice of the reprobating God clearly shines forth. For, as the Apostle says in Romans 9:20–21:

“O man, who are you who answers back against God? Will the thing formed say to the one who formed it, ‘Why have you made me like this?’ Or does not the potter have authority over the clay, to make from the same lump one vessel for honor and another for dishonor?”

C. This justice is all the clearer because our heavenly Potter has destined and created them for destruction not by mere power, but in a manner consistent with the law of His goodness and justice — namely, only by means of the sins of the reprobate, which He has permitted and tolerated with great patience (as a subordinate means at the same time). Thus, the efficient and sufficient cause of their destruction is found in the reprobate themselves alone.

[N. B. Gomarus stresses that God’s decree of reprobation is not arbitrary or tyrannical. While God sovereignly ordains the final outcome (as the Potter has authority over the clay), He brings the reprobate to just destruction through their own sins — sins which He permits and patiently endures. In this way, the full blame and causal responsibility for damnation rests entirely on the reprobate, not on God.]

CI. For although God did not regard the sins of the reprobate in this decree of just destruction as the cause of that destruction, or as an antecedent object (of the decree), yet He did take into account the permission of those sins as a means. By this permission, in one and the same indivisible decree of reprobation, He subordinated them to His own appointed end. And therefore, those things which God has rightly joined together must not be wrongly torn apart.

[N. B. Reprobation is not based on foreseen sin. Nevertheless, God sovereignly permits their sins and uses those sins as the means by which He justly brings them to destruction.]

CII. Therefore, to conclude briefly: If God from eternity has destined certain specific individuals to just condemnation, to be inflicted on account of the merit of their own sins, then He cannot be accused of injustice without the greatest injustice. And this is what we have to say concerning both kinds of predestination of men, considered absolutely and in itself.

It remains for us to compare it briefly with the predestination of the angels, so that the main points of agreement and difference may be known.

CIII. For the first point of agreement consists in this: in the final common state — that just as with men, so also with angels, one part of them has been destined by God’s grace to eternal salvation in heaven. Therefore, they are distinctly called “elect angels” [1 Tim. 5:21]; and the elect and believing men (because they are enrolled in heaven and are its citizens) are said to have joined the myriads of angels [Hebrews 12:22-23].

CIV. The second point of agreement lies in the means ordained for salvation. First, in creation in the image of God, which is common to both [angels and men]. These, on account of the same grace of creation, are called sons of God. Then, in the right use of the image of God — namely, obedience toward God.

CV. The difference, however, is this: the election of the angels is unto perpetual obedience of holiness; whereas the election of men is unto holiness that was only received [i.e., in Adam] and is to be restored by the remedy of Christ the Redeemer. This is demonstrated by the outcome in each case, which corresponds to their respective destination [which is His eternal purpose for them].

CVI. For in the case of the angels, there is grace preserving them in the state of original righteousness. But in the case of men, there is both the permission of the fall and grace liberating them from the misery of sin and guilt.

Neither of these applies to the angels, since the healthy have no need of a physician, but the sick do [Matt. 9:12].

CVII. Moreover, Scripture asserts that the elect and holy angels, or those who are free from sin and guilt, have stood firm (persevered). This is stated not only when it calls them “holy angels” in opposition to those who sinned and “did not keep their original state” (that is, their holiness), but also when it calls them those who do His word, hearkening to the voice of His word [Psalm 103:20]. Finally, since nothing unclean can enter heaven, it is necessary that the elect angels, who always behold the face of God in heaven, be free from sin.

[N. B. Unlike fallen angels (and fallen humans), the elect angels never fell. They maintained their original holiness, serve God perfectly, and remain sinless in heaven, beholding God’s face. This highlights the difference between confirming grace (for angels) and redeeming grace (for humans).]

CVIII. Nor is it taught anywhere by God that the elect angels have sinned. For the statements in Job 4:18 and 15:15 are vainly brought forward as objections. This is so, partly because they are human, not divine — they come from Eliphaz, a man who was indeed pious and learned, but not a Prophet. He was deservedly rebuked by God for certain things he spoke incorrectly. It is also partly because they are irrelevant to the point: they do not ascribe sin to the angels absolutely, but only comparatively, attributing to them a lesser holiness than belongs to God.

CIX. Nor do the statements of the Apostle in Ephesians 1:10 and Colossians 1:20 concerning the gathering together of all things under one head, and the reconciliation and pacification of all things — whether on earth or in heaven — refer to the angels. They refer instead to elect and believing men: consisting of those who are still fighting on earth and who are triumphing in heaven; who were once enemies of God and had need of reconciliation through the blood of Christ. Therefore, they are also said to have been consecrated (or confirmed) together at the promised coming of Christ (if we regard the merit). Hence, Christ exists as Mediator between God and men, but not of the holy angels — although He is also constituted their Lord (by power given over them, not by redemption accomplished for them).

And this is what we have to say concerning the comparison of the election of men and angels.

CX. In reprobation also, no less a similarity and dissimilarity appears. For the first similarity is this: just as with men, so also with angels, the non-elect part is destined to just damnation.

CXI. The second similarity, however, consists in the subordinate means to that end: namely, a holy origin from God the Creator; the permission of the fall from that state together with the permission of guilt; and their perpetual abandonment in it. Hence the reprobate angels are said not to have kept their original state, nor to have stood in the truth [Jude 6; John 8:44]. By this is denoted both their holy origin and their prior standing in the truth, together with the consequent defection. Therefore, the angels who sinned are distinctly named, in contrast to the holy angels who did not sin.

CXII. The difference, however, is this: that the preaching of the Gospel is destined, in its own way, not for any of the reprobate angels, but for many reprobate men. And this is primarily so that some of them might be brought by God’s illumination to a general faith (that is, to an assent to that truth). This occurs in such a way that those who, according to their ability, persevere in duty and sin less might also be punished less. But those who fall away from the acknowledged truth and from honorable discipline might be condemned more severely by God’s just judgment.

[N. B. Fallen angels receive no gospel offer or external call whatsoever. In contrast, many reprobate humans hear the Gospel. For them, this external calling can produce a temporary/general faith and greater moral restraint (leading to a somewhat lesser degree of punishment), while rejection of the Gospel after it has been known results in stricter judgment.]

CXIII. Secondly, so that for others — to whom this revelation is made known through the occasion of the Gospel, yet who (by latent and obstinate impiety, as was similarly done in the case of Pharaoh) reject it — every excuse might be taken away, and God’s patience in bearing with them, as well as His justice in inflicting punishment, might be more greatly glorified.

CXIV. Obstinate impiety, however, consists in this: that they not only cannot believe because of the vice acquired through the common fall, but also, by their own stubbornness, will not believe — while they refuse to hear the Gospel, strive to deter others from it by their own dissuasion or even by threats, or harass those who have heard it with curses or even evil deeds. From these crimes they could have restrained and abstained themselves by their own free power, as the nature of such external actions and the experience of many people clearly demonstrate.

And this concludes our comparison of the predestination of both angels and men.

CXV. However, in the mode of knowledge by which both election and reprobation become known on either side, there is no small difference. For the angels — both the elect and the reprobate — have, in addition to experience, a clear revelation expressed in the Word of God.

But with men the situation is different.

CXVI. For personal election is known by adult elect men on this earth, ordinarily, in two ways: partly outwardly, through the Gospel, and partly inwardly, through living faith and the Holy Spirit.

CXVII. For the Gospel teaches, from its own proper effects, what kind of people God has certainly chosen unto life: namely, the called, the believers, and the repentant. Moreover, the conscious awareness of living faith and repentance, together with the assent of the Holy Spirit who seals our hearts with His testimony, confirm that we are repentant believers.

CXVIII. From these things, as from a practical syllogism (formed from the antecedent proposition and the assumption), a firm conclusion is drawn in our minds and sealed by the Holy Spirit — namely: “We are elect unto eternal life and prepared (or destined) for every good work and honor.” Hence, the Holy Spirit is called the earnest of our inheritance; and it is affirmed that the good works of God confirm our election — not in God (in whom it is most firm), but in our minds, as arguments that prove it.

[N. B. The Holy Spirit acts as a seal and “down payment” of this assurance. Good works serve as evidence in our own hearts, not as the cause of election.]

CXIX. Reprobation, however, is ordinarily known by reprobate men only from two things: from the sin against the Holy Spirit (because that sin cannot be forgiven), and from unbelief persevering to the end of life — which falls upon no elect persons (whose characteristic is faith), but only upon the reprobate.

And this concludes what we have to say concerning the doctrine of predestination and the knowledge of it.

CXX. The [practical] use of the knowledge of this doctrine, however, is manifold. For with respect to election, a threefold use excels in it:

First, there is humble fear of God: because the origin, progress, and completion of our salvation depend on God’s election and effectual calling.

Second, there is confidence of faith toward God against all temptations: because the gifts of God’s love and election, together with His calling, are a stable and firm foundation on which we may safely rely.

Third, there is gratitude of a holy life: whereby we consecrate ourselves, both soul and body, to God who has elected us, in return for the love and mercies bestowed upon us by the power of election, and whereby we celebrate Him forever with thanksgiving.

CXXI. The [practical] use of the doctrine of reprobation, among others, is first this: that we ascribe sin and destruction to men, but just judgment to God. Then, by considering the severity exercised toward the reprobate (which He could also have exercised toward us), we may recognize with greater admiration the grace bestowed upon us and cherish and praise it with perpetual gratitude of piety.

END