in its peculiarities, of the great Westminster divine, Dr. Thomas Goodwin. I prefer, however, to quote here another Westminster divine, who appears to me to be more representative of the thought of the Assembly—Dr. John Arrowsmith—whose statement will serve to illuminate for us not only the subject itself, but the treatment of it in the Westminster Confession, and thus to supply us with a starting-point for its study.
In his "Chain of Principles," Arrowsmith explains: "Preterition, or negative reprobation, is an eternal decree of God, purposing within Himself to deny unto the non-elect that peculiar love of His wherewith election is accompanied, as, also, that special grace which infallibly bringeth to glory. . . . This description carries in the face of it a clear reason why the thing described goeth under the name of negative reprobation, because it standeth mainly on the denial of these free favors which it pleaseth God to bestow on His elect." When speaking later of the "consequents of the forementioned denials," he comes to "3, Condemnation for sin," and says: "This last is that which, by divines, is usually styled positive reprobation, and is clearly distinguishable from the negative in that the one is an act of punitive justice respecting sin committed and continued in. But the other an absolute decree of God's most free and sovereign will, without respect to any disposition in the creature. I call them consequents, not effects; because, though negative reprobation be antecedent to them all, it is not the proper cause of them. This difference between the decrees Aquinas long since took notice of. 'Election,' saith he, 'is a proper cause both of that glory which the elect look for hereafter, and of that grace which they here enjoy. Whereas reprobation is not the cause of the present sins of the non-elect, though it be of God's forsaking them; but their sin proceeds from the parties themselves
