Predestination
I. Introduction
The doctrines of the Trinity and predestination (or God’s decree) converge at the point of the eternal covenant of redemption (pactum salutis) between the persons of the Godhead. In that covenant, before the world existed, the Father, the Son, and the Spirit already turn toward us, with a purpose to create, redeem, and gather a church for everlasting fellowship. As in all of God’s external operations, both the eternal decree itself and its execution in history are accomplished from the Father, in the Son, through the Spirit.
God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass: (Eph. 1:11, Rom. 11:33, Heb. 6:17, Rom. 9:15,18) yet so, as thereby neither is God the author of sin, (James 1:13,17, 1 John 1:5) nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established. (Acts 2:23, Matt. 17:12, Acts 4:27–28, John 19:11, Prov. 16:33)
II. The History of the Doctrine
A. Some Definitions
B. The Historical Context from the Beginning
C. The Philosophical Context of Early Church
Whereas, not only has there never been much real religion where there was not a profession of substantially sound doctrine in regard to the points involved in the Pelagian controversy, but also—and this is the point of contrast—the decay of true religion has always been accompanied by a large measure of error in doctrine upon these subjects; the action and reaction of the two upon each other being speedy and manifest.
Pelagianism, in its original historical sense, is thus a pretty definite heresy, striking at the root of almost all that is most peculiar and distinctive p 323 in the system of revealed truth