Calvinistic Controversy. Fisk Wilbur

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СКАЧАТЬ plan contrived, independently of his knowledge, which only had an existence as the effect of these decrees. What must be the character of that plan, and of those decrees, which were formed and matured without knowledge, we will not stop to examine, for the idea borders too closely upon the ludicrous to be dwelt upon in a serious discourse. And yet I cannot see how this conclusion can be avoided, reasoning from such premises. It seems to us, therefore, altogether more consistent to consider that, in the order of cause and effect, the exercise of the Divine attributes is consequent upon their existence; and that the plan of the Almighty is the result of his infinite knowledge; and that the decrees of his throne flow forth from the eternal fountain of his wisdom. This idea, moreover, accords with the Scriptures: – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son.” “Elect according to the foreknowledge of God the Father.” In these passages predestination and the decree of election are most clearly founded on foreknowledge. This, therefore, must settle the question: God foreknows in order to predestinate; but he does not predestinate in order to foreknow.2

      But foreknowledge is pressed into this argument in another form. “The foreknowledge of God,” it is said, “is tantamount to a decree; because, inasmuch as God cannot be in a mistake, whatever he foreknows must take place – his knowledge makes it certain.” This is indeed shifting the argument; for if God’s knowledge makes an event certain, of course it is not his predetermination. But, according to this notion, every thing contained in the idea of predestination is implied in foreknowledge, which is only throwing the subject back on the ground first glanced at, that knowledge and decree are both one, which is obviously absurd. Beside, such an idea would make the scriptures that represent God’s foreknowledge as distinct from his decree and antecedent to it, worse than unmeaning: “Whom he did foreknow, them he did predestinate,” would mean, “whom he did predestinate, them he did predestinate” – and, “Elect according to the foreknowledge of God,” would only mean, “that the decree of election was according to the decree of election!” the absurdity of which is too apparent to need comment. And it may be urged, farther, in reply to this argument, that knowledge or foreknowledge cannot, in the nature of things, have the least possible influence in making an event certain. It is not at all difficult to conceive how the certainty of an event can beget knowledge; but if any one thinks that knowledge is the cause of certainty, let him show it – to me such a connection is inconceivable. Whatever God foreknows or foresees, will undoubtedly come to pass. But the simple question is, Does the event take place because it is foreknown, or is it foreknown because it will take place? Or, in other words, Does God know an event to be certain because it is certain, or does his knowing it to be certain make it certain? The question thus stated, at once suggests the true answer; for he would be considered a fool or a madman who should seriously assert that a knowledge of a certainty produced that certainty. According to that, a certainty must exist in order to be foreknown; and it must be foreknown in order to exist! From all which it appears that foreknowledge can have no influence in making a future event certain. Since, therefore, foreknowledge is not predestination; and does not, according to Scripture or reason, follow predestination as a consequence, and has no possible influence in making an event certain, no proof can be drawn from the Divine prescience in favour of the doctrine that God hath foreordained whatsoever comes to pass.

      2. But predestination is argued from the necessity of a Divine plan. “It cannot be conceived,” it is said, “that God would leave things at random, and have no plan. But no alteration of his plan can take place upon condition that his creatures act in this or that way.” But this argument is easily answered, at least for the present. For it assumes what ought to be proved; and what has not, to my knowledge, ever been proved, viz. that to deny Calvinian predestination, is to deny that God has a perfect plan. We acknowledge and maintain that God has a plan, one part of which is, to govern his responsible subjects, without controlling their will, by a fixed decree – to punish the incorrigible, and save those who repent and believe. Does such a plan imply the necessity of a change, “on condition that his creatures act in this or that way?” If, indeed, it was necessary for God to decree an event, in order to foreknow it, this inference might be just. But as this is seen to be false, it follows that a perfect God, whose eye surveys immensity and eternity at a glance, and who necessarily knows all possibilities and contingencies; all that is, or will be, can perfectly arrange his plan, and preclude the possibility of a disappointment, although he does not, by a decree of predestination, fix all the volitions and acts of his subjects. Even in human governments, where the rulers can have no knowledge of the individuals who will transgress, or of the nature and extent of the transgressions, the principles and plan of government undergo no change to accommodate themselves to the contingent acts of the subjects. How absurd, then, to suppose that the all-wise Ruler of the universe will be subject to disappointment, unless he predestinate the transgressions of sinners, and the obedience of his saints! The truth is, in my view, this idea detracts from the wisdom of God; for the perfection of his plan, as they maintain it, is predicated on the imperfection of his attributes. But our view of the Divine plan accords well with our idea of his infinite nature. Over the universe, and through eternity, he throws his all-pervading knowledge – as he is in every point of wide immensity, so he is in every moment of long eternity – and can such a God be disappointed?

      3. “But,” say the advocates of this system, “supposing there are difficulties in this subject, the Scriptures abound with passages which at once prove the doctrine.” If this is true, then indeed we must submit. But the question is, where are these passages? After such a strong assertion, it would probably appear surprising to one unacquainted with this subject, to learn that there is not a single passage which teaches directly that God hath foreordained whatsoever comes to pass. Yet this is the fact. If this doctrine is taught in Scripture, it is in an indirect manner. Nor will it follow, because God hath predestinated some things, that he hath, therefore, decreed all things. All those passages then which have been so frequently quoted as proof of this doctrine, which only go to prove, that God hath predetermined certain events, are not proof in point. Where are the passages that say he hath decreed all things? We know of many which say of certain events that have come to pass, that God did not command them, nor will them; so that the abundant Scripture proof seems altogether on the other side of the question. It is argued, however, that certain acts of moral agents, even those acts for which they are held responsible, are, according to the Scriptures, the results of God’s predetermination, and therefore it is reasonable to infer that all are. This general conclusion, however, is not contained in the premises; nevertheless, if the premises are true, if it can be proved from Scripture that God holds his creatures responsible for the results of his own decrees, such Scripture proofs would be strong arguments to ward off the objections that are brought against this system. For if it is consistent with a righteous God to make a moral agent responsible for one event which was the result of a Divine decree, upon the same principle, perhaps, he might make him responsible for all, though all were decreed. Let us then look at those scriptures, “As for you,” says Joseph to his brethren, speaking of their injustice to him, “ye thought evil against me, but God meant it for good.” Now without stopping here to inquire whether Joseph was inspired to utter this sentiment, we are ready to acknowledge, that there are a number of similar scriptures which teach that, in the results of the wicked acts of wicked men, God had a design and a controlling influence, and thereby made them subservient to his own purposes. He hath wisdom and power “to make the wrath of man praise him, and to restrain the remainder of wrath.” But does he therefore decree the wrath itself? And is this wrath necessary to the accomplishment of his purposes? As well might it be said, that because a government, in quelling a rebellion, replenished its exchequer from the confiscated estates of the rebels, therefore that government decreed the rebellion, and was dependent upon it for the prosperity of the nation. Let it be distinctly understood then, that to overrule and control the results of an act is altogether different from making the act itself the result of an overruling and controlling power.

      Again it is said, “The Lord hath made all things for himself, yea, even the wicked for the day of evil.” That the Lord hath made all things for his own glory, is a proposition easily understood, and doubted, I trust, by none; and this is evidently the meaning of the former member of this passage. The latter СКАЧАТЬ