These are not theological subtleties; they are broad, outstanding facts of God's dealing with men; and it is failure to note them that is causing much (not always wholly intelligent) criticism of the Confession in these last days.
Let us come back to the third chapter of the Confession now, and note its structure. It opens with what is the finest and most guarded and most beautiful statement of the doctrine of God's decrees in general that has ever been compressed into so small a space (Sections 1 and 2). Then, proceeding to the special decree dealing with His creatures' destiny, it first asserts the fact that this sovereign, particular, and unchangeable decree extends also over this sphere of the destiny of the creature (Sections 3 and 4), and then proceeds to outline God's consequent dealing with the diverse classes (Sections 5–7), closing with a caution against careless handling of such great mysteries (Section 8). Were this the proper occasion for it, it would be a pleasure to expound this marvellously concise, full, and careful statement of an essential doctrine, in detail. Now, however, we are concerned only to emphasize the obvious fact that the famous Section 3 is nothing more than the clear statement of one fact falling under Section 1, here particularly restated in order to supply a starting-point for the full discussion of God's special decree given in Sections 4–8. To accept the general doctrine of Section 1, and then be stumbled by the specific fact asserted under it by Section 3, is simply to deny in specie what has just been asserted in genere. If "God from all eternity did, by the most wise and holy counsel of His own will, freely and unchangeably ordain whatsoever comes to pass" (III., i.), how can we be offended by the assertion that "by the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life and others foreordained
