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opinion that the decree to condemn ought to be regarded as a separate decree, and not as a
part of the decree of reprobation. It seems to us, however, that we are not warranted in
excluding the second element from the decree of reprobation, nor to regard it as a different
decree. The positive side of reprobation is so clearly taught in Scripture as the opposite of
election that we cannot regard it as something purely negative, Rom. 9:21,22; Jude 4. However,
we should notice several points of distinction between the two elements of the decree of
reprobation: (a) Preterition is a sovereign act of God, an act of His mere good pleasure, in which
the demerits of man do not come into consideration, while precondemnation is a judicial act,
visiting sin with punishment. Even Supralapsarians are willing to admit that in condemnation sin
is taken into consideration. (b) The reason for preterition is not known by man. It cannot be sin,
for all men are sinners. We can only say that God passed some by for good and wise reasons
sufficient unto Himself. On the other hand the reason for condemnation is known; it is sin. (c)
Preterition is purely passive, a simple passing by without any action on man, but condemnation
is efficient and positive. Those who are passed by are condemned on account of their sin. (2)
We should guard against the idea, however, that as election and reprobation both determine
with absolute certainty the end unto which man is predestined and the means by which that
end is realized, they also imply that in the case of reprobation as well as in that of election God
will bring to pass by His own direct efficiency whatsoever He has decreed. This means that,
while it can be said that God is the author of the regeneration, calling, faith, justification, and
sanctification, of the elect, and thus by direct action on them brings their election to realization,
it cannot be said that He is also the responsible author of the fall, the unrighteous condition,
and the sinful acts of the reprobate by direct action on them, and thus effects the realization of
their reprobation. God’s decree undoubtedly rendered the entrance of sin into the world
certain, but He did not predestinate some unto sin, as He did others unto holiness. And as the
holy God He cannot be the author of sin. The position which Calvin takes on this point in his
Institutes is clearly indicated in the following deliverances found in Calvin’s Articles on
Predestination:
“Although the will of God is the supreme and first cause of all things and God holds the devil
and all the impious subject to His will, God nevertheless cannot be called the cause of sin, nor
the author of evil, neither is He open to any blame.
“Although the devil and reprobates are God’s servants and instruments to carry out His secret
decisions, nevertheless in an incomprehensible manner God so works in them and through
them as to contract no stain from their vice, because their malice is used in a just and righteous
way for a good end, although the manner is often hidden from us.