As to their Calvinism...they were four pointers at best Hypo-Calvinsts or Amyraldian but not five point Calvinists. Have a look at Darby's commentary on Leviticus 16 or Scofields notes.
I don't know which Scofield notes you're referring to.
Darby on Leviticus 16. Are you referring to this statement? "Thus, in virtue of the sprinkling of His blood, Christ will reconcile all things, having made peace through the blood of His cross." He's quoting
Colossians 1. Were you referring to something else?
Darby on Predestination: "I believe that predestination to life is the eternal purpose of God, by which, before the foundations of the world were laid, He firmly decreed, by His counsel secret to us, to deliver from curse and destruction those whom He had chosen in Christ out of the human race,
and to bring them, through Christ, as vessels made to honour, to eternal salvation.... Hence we may estimate the value of the quotation of Dr. Lawrence* from Bucer, appended to his own views of the subject. "He who doubts about this (namely, about predestination), cannot believe himself to be called and justified, that is, cannot be a Christian. It is to be assumed, therefore, as a first principle of faith, that we all are foreknown, foredetermined, and separated from the rest, and selected for this, that we should be eternally saved; and that this purpose of God cannot be changed."
Chafer:
God Has by Election Chosen Some to Salvation, But Not All. This truth, too often resisted for want of an understanding of the nature of God, or of the position He occupies in relation to His creatures, is reasonable; but it is distinctly a revelation. This, as before stated, cannot be doubted by those who are amenable to the Word of God. It is disclosed concerning individuals that they were chosen in the Lord (
Rom. 16:13), chosen to salvation (
2 Thess. 2:13), chosen in Him before the foundation of the world (
Eph. 1:4), predestined to the adoption of sons (
Eph. 1:5), elect according to the foreknowledge of God (
1 Pet. 1:2), vessels of mercy which He hath before prepared unto glory (
Rom. 9:23). There can be no question raised but that these passages contemplate an act of God by which some are chosen, but not all. The idea of election, or selection, cannot be applied to an entire class as unrelated to any others. Hidden in the word
election is the implied truth, which is unavoidably a part of it, that others are not chosen, or are passed by. This suggests again the distinction, already particularized when discussing the divine decrees, that predestination points either to election or retribution, and that election cannot be understood in any other light than that others—the nonelect—are passed by. The thought expressed by the word
election cannot be modified. It asserts an express intention on the part of God to confer salvation on certain persons, but not all. It is not a mere purpose to give salvation to those who may believe; it rather determines who will believe.
Election Does Not Rest Merely on Foreknowledge. The obvious distinction between foreknowledge and foreordination, or predestination, has been the occasion for much discussion, there being those who assert that God, by His foreknowledge, discriminated between those who by their own choice would accept salvation and those who would not, and, being thus informed, God was able to predestinate those He knew would believe. The superficial character of this notion is seen (1) in the fact that foreknowledge and foreordination, or predestination, could not be placed in a sequence. Nothing could be foreknown as certain that had not been made certain by foreordination, nor could anything be foreordained that was not foreknown. Of three passages bearing on the relationship between these two divine activities, two mention foreknowledge first in order, while the other reverses this arrangement. In
Romans 8:29 it is written, “For whom he did foreknow, he also did predestinate”; and in
1 Peter 1:2 believers are addressed as “elect according to the foreknowledge of God.” But in
Acts 2:23, where the divine purpose in Christ’s death is in view, it is said: “him being delivered by the determinate counsel and foreknowledge of God.” (2) The Scriptures declare that that which cometh to pass is foreordained of God and not merely foreknown. Salvation is by grace apart from works. Men are not saved because of good works whether anticipated or realized. Election is according to grace and not according to works. If salvation be by grace, it is no more of works, and if it be by works, it is no more of grace (
Rom. 11:5–6). In the light of this revelation, it is impossible to build a foreseen structure of works as the ground of any person’s salvation. Similarly, there is divine authority for denying that faith and personal holiness, even foreseen, determine divine election. The Bible reverses this order by declaring that election is unto faith and holiness. It is no slight error to confuse these issues and make faith and holiness the cause and election the effect. Faith can serve no greater purpose than to be the means by which that which God has determined may be realized. Referring again to passages already cited, it will be seen that God chose from the beginning those to be saved, and predestinated them to “belief of the truth” (
2 Thess. 2:13); and He chose some before the foundation of the world that they should be holy and without blame before Him in love (
Eph. 1:4). Thus it is revealed that men are not first holy and then elect; but they are first elect and that election is unto holiness. As an illustration of this order in the truth, the Apostle refers to the divine choice of Jacob over Esau before they were born and before they had done either good or evil. All this, it is said, is to the end that the divine election might stand, not of works, but of Him that calleth (
Rom. 9:10–13). It may be added that acceptable works and qualities are not resident in any fallen human being, except these characteristics are wrought in the human heart by divine energy. It would therefore be folly to expect that God would foresee in men what could never exist. Doubtless, multitudes of people cling to a conditional election lest they be forced to recognize the depravity of man.
Divine Election is Immutable. Not only will that which was determined in past ages be brought to fruition, but it is immutable. It is claimed by those who give an undue emphasis to the ability of the human will, that God’s purposes in salvation may be frustrated, that the elect of today may, because of human determination, become the nonelect of tomorrow. It is implied that God can do no more than to adjust Himself to the will of man, and His determination concerning His creatures may change. In reply to this idea, it may be remarked that God has never created a human will as an instrument to defeat His own purpose. He creates them that they may serve His immutable will. Since God is the Creator of all things, it is absurd to suppose that He who creates cannot determine the choice and destiny of that which He has wrought. Referring to those who had erred and by their unbelief had “overthrown the faith of some,” the Apostle declares in assuring terms, “Nevertheless the foundation of God [His eternal purpose] standeth sure, having this seal, The Lord knoweth them that are his” (
2 Tim. 2:18-19). Human language cannot express a more positive assertion than that which appears in
Romans 8:30: “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” The text, in harmony with all the Bible, states that
all who are predestinated are called, that
all who are called are justified, and that
all who are justified are glorified. There could not be one more or one less, else God has failed in the realization of His good pleasure.
Chafer, Lewis Sperry.
Systematic Theology. Originally published: Dallas, Tex. : Dallas Seminary Press, 1947-1948., Vol. 3, Page 172-174. Grand Rapids, MI: Kregel Publications, 1993.