Chapter 10
Reprobation
304. Can the doctrine of reprobation be separated from that of election?
No. The election and salvation of some implies the preterition and destruction of the rest.
305. Is reprobation properly distinguished into negative and positive?
Yes. The first referring to preterition, the second to praedamnation; both of these are positive as the[y] relate [to] God inasmuch they require a positive act of the divine will.
See App., p. 12[?].
306. Is preterition founded on the sin of its object?
Yes, if considered separately—that is, it is necessary that the object of preterition be sinful; but if considered comparatively, sin is not the foundation of the act of preterition—that is, it is not the cause of one rather than another, being left.
307. Is the foresight of unbelief and impenitence the cause of one's being left rather than another?
This [being left] is to be referred to the mere good pleasure of God as appears from Romans 9:18, "whom He wills, He hardens", also from the case of Jacob and Esau and the figure of the potter. Thus our Savior says, "even so Father, for so it seems good in your sight." Unbelief is the effect consequence1 of reprobation, and of course could not precede it. "You therefore hear them not because you are not of God" (John 8:47). "But you believed not, because you are not of my sheep." And if reprobation be founded on the foresight of impenitence, then it is not so great a mystery. And the apostle would not have attributed it to the sovereignty of God as its only foundation.
308. What is the positive act of reprobation?
This includes a destination to perdition and to the intermediate steps of blindness of mind and hardness of heart, of those whom God had seen proper to leave in the state of corruption brought on by the fall of man.
309. Is there in it any destination to punishment without regard to sin?
No. Punishment always presupposes guilt.
310. Is the positive act of reprobation an act of justice or sovereignty?
Of justice.
311. Is it possible for any man to know in this life that he is reprobated?
No, however certain he may be of present enmity to God, he cannot be assured that God has determined to permit him to remain so.
312. Has not this doctrine a tendency to lead men to despair?
1 [This is a significant emendation. If Hodge, following Alexander, had left effect, it would imply that God's reprobation produces unbelief (something sinful, which is contrary to the goodness of God). Using the word consequence signifies that the unbelief is from man, and follows reprobation, but is not produced directly by God.]
Not unless abused, but [it] should rather excite them to carefulness and diligence in their walk and conversation.
313. Are the offers of mercy to all men consistent with the reprobation of some?
Yes, because these offers are not intended as intimations of His will to save all to whom they are made, but to declare the way of salvation and to exhibit their duty to accept of it.
Besides, God's requiring obedience from those who hear the gospel is the appointed mean[s] of converting the elect; at the same time it renders those who are reprobated more useful and happy in the present world.
314. Ought the doctrine of predestination to be publicly preached?
Yes. Because Christ and [His] apostles taught it publicly: Matthew 11:20–25; John 8:17; 16:17.2 Secondly, because it is one of the most important truths of the gospel, being the foundation of our gratitude and humility toward God, our support in temptation, our consolation in distress, and our incitement to piety and holiness. Thirdly, to free the doctrine from the calamities its adversaries cast upon it.
315. How ought it to be preached?
With the greatest moderation and prudence, being mindful to keep within the limits prescribed in the sacred Scriptures and not being wise above what is written. Respect also should be had to persons, times, and places, not to deliver it suddenly to all men but by degrees, most frequently inculcating those part[s] best calculated to be useful. It should be viewed a posteriori, non a priori [from derivative knowledge, not prior knowledge], 2 [The references to the book of John are not very legible and appears to be mistaken.] reading the book of conscience, rather than attempting to scan the book of life; avoiding all vain questions; scopus unicus nobis debet fidem instituere, non curiositatem pascere, aedificationi consulere non gloria velificari [The only aim for us ought to be to establish faith, not to feed curiosity, but to consult edification, not the glory in sailing].