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CHAPTER XIII: THE DECREES OF GOD
The decrees of God may be defined as that just, wise, and holy purpose or plan by which eternally, and within himself, he determines all things whatsoever that come to pass.
I. This purpose or plan is just, wise, and holy. Since it is formed by God it must have this character. His nature forbids that anything otherwise shall proceed from him. Though what he permits may be unrighteous, or foolish, or sinful, these characteristics belong to it because of others; while his will, purpose, or plan continues just, wise, and holy.
It is needful that this fact be always remembered.
1. Since, on account of the ignorance of man, there must be much in connection with this subject, which cannot be comprehended; because (1.) man's finite knowledge cannot compass the nature, and mode, and reasons of the will, and action of the infinite God, (2.) because of the difficulty of reconciling the free agency and responsibility of man, with the pre-existent knowledge and purposes of God, and (3.) because of the perplexities which arise from the existence of sin in a world planned, created and governed by a holy, all-wise, and almighty God.
2. The same fact should also not be forgotten, because of the natural corruption of the human heart, which makes it (1.) revolt against the sovereignty of God, (2.) seek refuge from the condemnation justly due to sin, and (3.) endeavor to find excuses for continuance therein.
It is our duty, therefore, (1.) to seek to learn all the facts made known by reason and revelation, (2.) to accept them, (3.) to recognize them as the testimony of God, (4.) to admit that our knowledge is still imperfect, (5.) to believe that further information will still further remove the difficulties, (6.) to refuse on account of the difficulties to reject what God has actually taught, and (7.) amid all, to believe that whatever that teaching is, it must accord with justice, wisdom and holy perfection, because it is God of whom these things are affirmed.
II. These decrees are properly defined to be God's purpose or plan.
The term "decree" is liable to some misapprehension and objection, because it conveys the idea of an edict, or of some compulsory determination. "Purpose" has been suggested as a better word. "Plan" will sometimes be still more suitable. The mere use of these words will remove from many some difficulties and prejudices which make them unwilling to accept this doctrine. They perceive that, in the creation, preservation, and government of the world, God must have had a plan, and that that plan must have been just, wise and holy, tending both to his own glory and the happiness of his creatures. They recognize that a man who has no purpose, nor aim, especially in important matters, and who cannot, or does not, devise the means by which to carry out his purpose, is without wisdom and capacity, and unworthy of his nature. Consequently, they readily believe and admit that the more comprehensive, and, at the same time, the more definite is the plan of God, the more worthy is it of infinite wisdom. Indeed they are compelled to the conclusion that God cannot be what he is, without forming such a purpose or plan.
III. Any such plan or purpose of God must have been formed eternally, and within himself.
1. It must have been eternally purposed, because God's only mode of existence, as has been heretofore proved, is eternal, and therefore his thoughts, and purpose, and plan must be eternal. The fact also that his knowledge is infinite, and cannot be increased, forbids the forming of plans in time, which, as they become known to him, would add to that knowledge. It is also to be remembered that the plan must precede its execution, but as time began with that execution, the plan must not have been formed in time, and must be eternal.
2. In like manner, also, was it formed within himself. He needed not to go without himself, either for the impulse which led to it, or the knowledge in which it was conceived. He had all knowledge, both of the actual and the possible, all wisdom as to the best end and means, all power to execute what he devised in the use, or without the use of appropriate secondary means, and free will to select, of all possible plans and means, whatever he himself should please, and the impulse which moved him existed alone in that knowledge and will.
IV. By this plan or purpose God determined all things which it included.
This is manifestly true, even if all things whatsoever were not thus embraced.
To say the least, all the parts of it, as well as the whole, were known to him. But this knowledge, apart from any decree, determines, marks out, and fixes the nature, limits, time, sequence and relation to each other of the whole, and of all the parts. Things which are known by God as future, must certainly be future. A determination, or decree to bring them to pass, and even their actual existence, does not make them more certain.
But whence is God's knowledge of the futurity of any events, except from the knowledge of his purpose, to cause or permit them to come to pass? The knowledge of the futurity of any event, over which any one has absolute control, is the result of his purpose, not its cause. And, as God has such absolute control over all things, his knowledge that they will be, must proceed from his purpose that they shall be. It cannot be from mere perception of their nature, for he gives that nature, and in determining to give it, determines what it shall be, and thus determines the effects which that nature will cause. Nor is it from mere knowledge of the mutual relations which will be sustained by outward events or beings, for it is he that establishes these relations for the accomplishment of his own purposes. To say that this nature and these relations are from God, and are not from his purpose, is in the highest degree fatalistic, for it would involve that they originate in some necessity of the nature of God, because of which he must give them existence without so willing, and even against his will. In this way alone could God be said to know, and yet not to purpose them. His knowledge would arise from knowledge of his nature, and of what that nature compels him to do, and not from knowledge of his purpose and of his will involved in that purpose. This, and this alone, would make equally certain and known what will come to pass, without basing that knowledge upon his purpose; but it would not only be destructive of his free agency and will, but, from the nature of necessity, would make the outward events eternal and prevent the existence of time, and the relation to it of all things whatsoever.
V. This plan, or purpose, includes all things whatsoever that come to pass; not some things, but all things; not all things in general, but each thing in particular.
So interwoven are all these things, that the lack of purpose, as to any one, would involve that same lack as to multitudes of others, indeed as to every other connected in the slightest degree with the one not purposed.
This is evidently true as to all subsequent events; but it is equally so as to those that are antecedent, for these thus connected antecedent events have been established with efficient causative power, relative to all their effects. God knows the existence of this power; he has in fact ordained and bestowed it. He knows also what will be its effects. With this knowledge, God must, therefore, either allow them to act, because he purposes that the result shall follow, or he must hinder, or restrain, or accelerate their action because he would change the effect. In each case he purposes, in the one to effect, in the other to permit, and his purpose thus extends to all things. Any limitation of his purpose involves limitation of his knowledge, and this cannot be true of the omniscient God.
To such an extent is the force of this realized, that it is admitted by all, that, in the mechanical universe, and even in the control of the lower animals, this is true. But the free agency of man, and of other rational and moral agents, is supposed to prevent God's purposing, or willing, all things with reference to them. It is said that such purposing would take away that free agency, and consequent responsibility.
The Scriptures recognize both the sovereignty of God, and the free agency, and accountability of man. Consciousness assures us of the latter. The nature of God, as has just been shown, proves the former. The Bible makes no attempt to reconcile the two. Paul even declines to discuss the subject, saying, "Nay but, oh man, who art thou that repliest against God?" Rom. 9:20. The two facts are plainly revealed. They cannot be contradictory, they must be reconcilable. That we cannot point out the harmony between them is a proof, only of our ignorance, and limited capacity, and not that both are not true. It is certain, however, that, whatever may be the influences which God exercises, or permits, to secure the fulfilment of his purposes, he always acts in accordance with the nature, and especially with the laws of mind he has bestowed upon man. It is equally true, that his action is in full accord with that justice, and benevolence, which are such essential attributes of God himself.
Acting, however, upon the belief that the purpose of God, accomplishing his will in his rational creatures, is inconsistent with their free agency, several classes of theologians have presented theories in opposition to the scriptural doctrine of decrees above set forth.
1. The most objectionable theory is that of the Socinians, who deny that God can know what a free agent will choose, or do, before he acts, or wills. They maintain that the will is, at the moment of its choice, in such perfect equilibrium, that there are no tendencies in any direction which prevent an absolute freedom of choice. No knowledge, therefore, of the will itself, nor of the circumstances which surround its action, will enable any one to say, before it is exercised, what will be its choice. Its act, therefore, is entirely undetermined and indeterminable, until the free agent wills. It cannot even be known beforehand by God himself.
The objections to this theory are obvious.
(1.) It is based upon a wrong conception of the nature of free agency; for it supposes each act of the will to be an arbitrary choice. But such arbitrary choice is not found even in God. As regards man, we know, from consciousness and experience, that his will is influenced by motives. Indeed, so truly is it governed by the nature of the man, and the attendant influences, that even we can predict his will and action in many cases, and only fail to do so perfectly in all because of our limited knowledge. The omniscient God cannot fail to know everything that affects the decision, and, therefore, what the decision will be.
(2.) This theory is also opposed to the independence of God. It supposes him to have made beings of such a nature, that his own actions and will must depend upon theirs, and that he must await their decision, wherever it will have any influential bearings on anything future, before he can know or purpose what he himself will do.
(3.) It is also manifest, from what has been said under the first objection, that this theory is opposed to the omniscience of God. It expressly puts a limitation, upon that omniscience, by declaring that he is limited in his knowledge, at least, so far as not to know beforehand the decision of the will of his creatures. But ignorance of this would also involve ignorance of all things in the future, with which it may be connected. This would, in a world inhabited by free agents, constitute no small part of all that will occur.
(4.) It is opposed to the instances mentioned in Scripture of the prediction beforehand by God, even of the bad actions of certain men. See as to Pharaoh, Ex. 7:3, 4; Hazael, 2 Kings 8:13; Judas, Matt. 26:21; Peter, Matt. 26:34, &c., &c.
(5.) It is opposed to the power of forming habits, which is a matter of universal experience. Such habits, when known, constitute a source of information, upon which, to some degree, reliance can be placed in foretelling what any man will do. A perfect knowledge of his habits, as well as of all else that influences, would secure infallible prediction of the choice. God has this perfect knowledge, and if he cannot foreknow the decision, it must be because it is not true that habits can be formed which according to the law of habit will influence and control.
2. Another theory has been advanced by some Arminians, who maintain that God does not know the free actions of men, not because he cannot know them, but because he chooses not to do so.
(1.) The first objection to this theory is, that, were it true, it would not give greater freedom to the will, than does the orthodox statement.
Though this theory honours God more than the former, it is inferior to it with respect to the object for which it is introduced. If it could be true as the first theory claims, that so indeterminate is the future will of a free agent, that even God cannot know it, then that future will would certainly be entirely under the control of the free agent, and he would to the utmost extreme be free. His will would be in absolute equilibrium in the act of choosing. Neither would any motive exist to influence that choice. It would be thoroughly arbitrary.
But the second theory has not this advantage, for it does not suppose this condition of equilibrium. In claiming, that God does not choose to know, what he might know if he should so choose, it admits that there are the same surrounding circumstances and conditions, and the same prevailing motive, through foresight of which God could know if he should so will. But, if this be true, there can be no state of equilibrium. The certainty of what will occur is as much fixed as though known to God. It is not his knowledge of these things, and of their certain result in the act of the will, that makes it certain what it will be. It is the fact, that these things are such as they are, which makes it possible for him to know them. If he barely determines to permit what his knowledge perceives will surely take place, the event is not made any more certain by that knowledge, than it was before. Unquestionably, therefore, so far as the permissive decrees of God are involved, this theory has no advantage over that of the Scriptures.
The same fact is true as to God's effective decrees, for the fact that God does not choose to know the result, does not prevent his introduction of active influences towards that result. Because a man does not know the decision which a judge will make in a case in court, and does not choose, because of the impropriety of so doing, to ascertain from the judge what will be his decision, he does not, therefore, refrain from using all proper arguments to influence the judge. There can be no reason why God, in ignorance of what will be the decision, could not exert every influence which would be possible if that decision were known to him. He could only exert such influences as, under the circumstances, would be just and right. He could do this only in accordance with the nature of his creatures, in strict conformity to the laws of the human mind. Therefore, it may be affirmed as true, that, even under his efficient decrees, when he knows the result, his creatures are left as f'ree as they could be, were that result unknown to him.
(2.) The chief objection, to this theory is, that it is based upon a wrong conception of the relation of the will of God to his nature. That will does not confer the attributes of his nature, nor does it control them, but is itself influenced by them. God knows all things, not because he wills to know them, but, because, from his nature, he has infinite knowledge, knowledge of all things possible, and knowledge of all things certain. If, by his will, he could refrain from knowing, he would change his nature. As well speak of a man not choosing to see, with his eyes open, the objects presented to his sight, as of God not choosing to know anything, whether that be only something which is possible, or something which in any way has been made certain.
3. There is, beside the theories already referred to, the ordinary Arminian theory. This is, that God knows all things that will come to pass, but does not decree all, but only some of them. The decisions of free agents are among those things which he is supposed not to decree.
(1.) The manifest objection to this theory is, that it does not accord with the statements of the Bible. This will be subsequently shown, by the passages of Scripture which will be advanced, in proof of the various points involved in the ordinary Calvinistic theory.
(2.) But a second objection will be found in the fact that this theory does not thus secure that freedom from certainty in the decisions of free agents, which is the great reason of the objections to the decrees of God concerning them.
If by decreeing such decisions, is meant effectively causing them, it is true that God does not decree all things; for, while he effectually causes some, he only permissively decrees others. Hence the objection to the word "decree," and the previous suggestion of the words "purpose" or "plan."
But, if God knows that any event will occur, and can prevent it, and does not, it is evident that he purposes that it shall exist, and makes it a part of his plan.
His knowledge of the futurity of any event makes it as certain as any purpose he could form effectively to cause it. That knowledge is perfect and infallible. What he knows will come to pass, must necessarily take place. Otherwise, he would know a thing as future which will not be future. His knowledge of it would be false. He would be himself deceived. To suppose, then, that he knows it as certain, when it is not certain, is to deny his infinite knowledge, and to reduce this theory to the plane of one or the other of those previously mentioned.
(3.) Neither does this theory accomplish another object for which it is introduced, namely, to secure such a relation of God to any free act of man as shall take away the influence upon it exerted by his decree
His decree to permit it, is as hidden from his creatures as his knowledge that they will so act, and can have no other influence upon them than that knowledge.
The only apparent advantage is that God is supposed thus not to interfere with their free agency, so as to destroy their accountability. But we have seen that, so far as the permissive decree is concerned, the knowledge of the event is as effective in making it certain, and in influencing the free agent, as would be any decree, purpose or plan of God. It is only when the decree is effective, and introduces the means for its accomplishment, that the free agency is affected. In this case, God does not destroy the free agency, although he exerts an influence towards the result. But that God is thus active, sometimes, as in his gracious influences upon men, is held as firmly by Arminians as Calvinists. In all such gracious acts, both parties claim that he is both merciful and just. Calvinists extend these no further than do Arminians, for they deny as strenuously as others, that God acts effectively to lead men to wicked decisions and deeds. So far as the nature of God's actions upon free agents is concerned, both parties agree. But the Arminian theory, in asserting foreknowledge without purpose, and in alleging that the foreknowledge is all that there is in God, is contrary to the relations of God's will to his knowledge, as well as to the statements of Scripture about the decrees of God; and while it leaves the event equally certain, supposes fully as much influence over the will of the creature, and has equal difficulty in reconciling the free agency, and consequent responsibility, with the inevitable certainty of the event.
The chief difficulty connected with the doctrine of decrees arises from the existence of' sin. According to that doctrine, sin has not accidentally occurred, nor was it simply foreknown, but it was a part of the plan and purpose of God, that it should exist. The difficulty is freely admitted. In this respect the dispensation of God is surrounded with "clouds and darkness."
The following statements, however, may be made:
(1.) That its being a part of the purpose or plan of God, renders its presence no more difficult of explanation than that he should have foreknown its appearance, and not exerted his unquestioned power to prevent it.
(2.) That, amid all the darkness, we can yet see that God is so overruling sin as to cause it greatly to redound to his glory and the happiness of his creatures.
(3.) That even without any explanation of it, we can rest in our knowledge of the justice, wisdom, and goodness of God.
(4.) That we cannot see how its possible entrance into the world could have been prevented, consistently with the creation and putting upon probation of beings with moral natures, endowed with free will, and necessarily fallible because mere creatures; while the right thus to put on probation, without such influence as would make his creatures certainly persevere in holiness, is one which none could justly deny to God. But that which God could possibly (under any contingency) permit, cannot, if it has actual existence, militate against his pure and holy character.
The Scriptural authority for the doctrine of decrees will appear from the following statements and references, gathered with slight modifications from Hodge's Outlines, pp, 205-213:
3. They comprehend all events.
(4.) Even the wicked actions of men. Acts 2:23; 4:27, 28; 13:29; 1 Pet. 2:8; Jude 4; Rev. 17:17. As to the history of Joseph, compare Gen. 37:28, with Gen. 45:7, 8, and Gen. 50:20. See also Ps. 17:13, 14; Isa. 10:5, 15.
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