LECTURE 46
PURPOSES OF GOD
In discussing this subject I shall endeavor to show,
What I understand by the purposes of God. Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by His works and providence, which He regards as a good in itself, or as valuable to Himself, and to being in general. This I call His ultimate end. That God has such an end or purpose, follows from the already established facts, that God is a moral agent, and that He is infinitely wise and good. For surely He could not be justly considered as either wise or good, had He no intrinsically valuable end which He aims to realize, by His works of creation and providence. His purpose to secure His great and ultimate end, I call His ultimate purpose. His proximate purposes respect the means by which He aims to secure His end. If He purposes to realize an end, He must of course purpose the necessary means for its accomplishment. The purposes that respect the means are what I call in this discussion, His proximate purposes.
Distinction between purpose and decree.
Purpose has just been defined, and the definition need not be repeated. The term decree is used in a variety of senses. The term is used in the Bible as synonymous:
1. With foreordination or determination, appointment.
"He putteth forth His hand upon the rock; he overturneth the mountains by the roots. When He made a decree for the rain, and a way for the lightning of the thunder" (Job 28:10, 26).
"I will declare the decree, the Lord hath said unto me, Thou art my son; this day have I begotten Thee" (Psalms 11:2).
"He hath also established them for ever and ever; He hath made a decree which shall not pass" (Psalms 148:6).
"When He gave to the sea His decree, that the waters should not pass His commandment; when He appointed the foundations of the earth" (Prov. 8:29).
"Fear ye not Me?, saith the Lord: Will ye not tremble at My presence, which have placed the sand for the bound of the sea, by a perpetual decree that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?" (Jerem. 5:22).
"This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king" (Daniel 4:24).
2. It is used as synonymous with ordinance, statute, law.
"All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. I make a decree, that in every dominion of My kingdom men tremble and fear before the God of Daniel; for He is the living God, and steadfast for ever, and His kingdom that which shall not be destroyed, and His dominion shall be even unto the end" (Daniel 6:7-8, 26).
This term has been generally used by theological writers as synonymous with fore-ordination, appointment. To decree, with these writers, is to appoint, ordain, establish, settle, fix, render certain. This class of writers also often confound decree with purpose, and use the word as meaning the same thing. I see no objection to using the term decree, in respect to a certain class of physical events, as synonymous with appointment, foreordination, fixing, rendering certain. But I think this use of it, applied, as it has been, to the actions of moral agents, is highly objectionable, and calculated to countenance the idea of fatality and necessity, in respect to the actions of men. It seems inadmissible to speak of God's decreeing the free actions of moral agents, in the sense of fixing, settling, determining foreordaining them as He fixes, settles, renders certain all physical events. The latter He has fixed or rendered certain by a law of necessity. The former, that is, free acts, although they may be, and are certain, yet they are not rendered so by a law of fate or necessity; or by an ordinance or decree that fixes them so, that it is not possible they should be otherwise.
In respect to the government of God, I prefer to use the term purpose, as I have said, to signify the design of God, both in respect to the end at which He aims, and the means He intends or purposes to use to accomplish it. The term decree I use as synonymous with command, law, or ordinance. The former I use as expressive of what God purposes or designs to do Himself, and by His own agency, and also what He purposes or designs to accomplish by others. The latter I use as expressive of God's will, command, or law. He regulates His own conduct and agency in accordance with the former, that is, with His purposes. He requires His creatures to conform to the latter, that is, to His decrees or laws. We shall see, in its proper place, that both His purposes and His actions are conformed to the spirit of His decrees, or laws; that is, that He is benevolent in His purposes and conduct, as He requires His creatures to be. I distinguish what God purposes or designs to accomplish by others, and what they design. God's end or purpose is always benevolent. He always designs good. His creatures are often selfish, and their designs are often the direct opposite to the purpose of God, even in the same events. For example, see the following cases:
"And Joseph said unto his brethren, Come near to me, I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore, be not grieved, nor angry with yourselves that ye sold me hither; for God did send me before you, to preserve life. For these two years hath the famine been in the land, and yet there are five years, in the which there shall neither be earing nor harvest" (Gen. 45:4-6).
"And Joseph said unto them, Fear not; for am I in the place of God? But as for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive" (Gen. 1:19-20).
"O Assyrian, the rod of Mine anger, and the staff in their hand is Mine indignation. I will send him against a hypocritical nation, and against the people of My wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, but it is in his heart to destroy, and cut off nations not a few. Wherefore it shall come to pass, that when the Lord hath performed His whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks" (Isaiah 10:5-7, 12).
"But Pilate answered them, saying, Will ye that I release unto you the king of the Jews? (For he knew that the chief priests had delivered Him for envy)" (Mark 15:9-10).
"For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16).
"Him, being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain" (Acts 2:23). There must be some sense in which God's purposes extend to all events.
1. This is evident from reason. His plans must, in some sense, include all actual events. He must foreknow all events by a law of necessity. This is implied in His omniscience. He must have matured and adopted His plan in view of, and with reference to, all events. He must have had some purpose or design respecting all events that He foresaw. All events transpire in consequence of His own creating agency; that is, they all result in some way directly or indirectly, either by His design or sufferance, from His own agency. He either designedly brings them to pass, or suffers them to come to pass without interposing to prevent them. He must have known that they would occur. He must have either positively designed that they should, or, knowing that they would result from the mistakes or selfishness of His creatures, negatively designed not to prevent them, or, He had no purpose or design about them. The last hypothesis is plainly impossible. He cannot be indifferent to any event. He knows all events, and must have some purpose or design respecting them.
2. The Bible abundantly represents God's purposes as in some sense extending to all events. For example:
"He is the Rock, His work is perfect; for all His ways are judgment; a God of truth, and without iniquity; just and right is He" (Deut. 32:4).
"O Lord, how wonderful are Thy works; in wisdom hast Thou made them all; the earth is full of Thy riches" (Psalms 104:24).
"Seeing his days are determined, the number of his months are with Thee; Thou hast appointed his bounds that he cannot pass" (Job 14:5).
"This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations" (Isaiah 19:26).
"And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation" (Acts 17:26).
"In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will" (Eph. 1:11).
"Him, being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain" (Acts 2:23).
"For of a truth against Thy holy child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever Thy hand and Thy counsel determined before to be done" (Acts 4:27-28).
"And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulcher" (Acts 13:29).
"For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God, into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ" (Jude 4).
"For God hath put in their hearts to fulfil His will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled" (Rev. 17:17).
"And now I exhort you to be of good cheer; for there shall be no loss of any man's life among yon, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, Saying, Fear not Paul, thou must be brought before Caesar; and, lo, God hath given thee all them that sail with thee. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship, Paul said to the centurion and to the soldiers, except these abide in the ship, ye cannot be saved" (Acts 37:22-24, 30-31).
"But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth" (2 Thess. 2:13).
"Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ" (1 Peter 1:2).
"Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. He giveth to the beast his food, and to the young ravens which cry. He sendeth forth His commandment upon earth; His word runneth very swiftly. He giveth snow like wool; He scattereth the hoar-frost like ashes. He casteth forth His ice like morsels; who can stand before His cold? He sendeth out His word and melteth them, He causeth His winds to blow, and the waters flow" (Psalms 147:8, 9, 15-18).
"I form the light, and create darkness; I make peace and create evil. I the Lord do all these things" (Isaiah 45:7).
"And all the inhabitants of the earth are reputed as nothing; and He doeth according to His will in the army of heaven, and among the inhabitants of the earth, and none can stay His hand, or say unto Him, What doest Thou?" (Daniel 4:36).
"Shall a trumpet be blown in the city, and the people not be afraid? Shall there be evil in a city, and the Lord hath not done it?" (Amos 3:6).
"Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father" (Matt. 10:29).
"For of Him, and through Him, and to Him, are all things" (Romans 11:36).
"In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will" (Eph. 1:11).
"That ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matt. 5:45).
"Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?" (Matt. 6:26, 28, 19, 30).
"O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps" (Jerem. 10:23).
"O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in Mine hand, O house of Israel" (Jerem. 18:6).
"Not that we are sufficient of ourselves to think anything, as of ourselves, but our sufficiency is of God" (2 Cor. 3:5).
"Thou, even Thou, art Lord alone: Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and Thou preservest them all; and the host of heaven worshippeth Thee" (Neh. 9:5).
"And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet; and I will stretch out My hand upon him, and will destroy him from the midst of My people Israel" (Ezek. 14:6).
"In that hour Jesus rejoiced in spirit, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in Thy sight" (Luke 10:21).
"Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw His glory, and spake of Him" (John 12:32, 40, 41).
"Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth" (Romans 9:18).
"And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusions, that they should believe a lie; That they all might be damned who believed not the truth, but had pleasure in unrighteousness" (2 Thess. 2:10-12).
These passages will show the general tenor of scripture upon this subject.
Different sense in which God purposes different events.
1. The great end of all His works and ways He must have purposed positively, that is, absolutely. This end, namely His own good and the highest good of the universe, He set His heart upon securing. This end He no doubt properly intended, or purposed to secure. This must have been His ultimate intention or purpose. This end was no doubt a direct object of choice.
2. God must no doubt also, in some sense, have purposed all the necessary means to this result. Such actions as tended naturally, or on account of their own nature, to this result, He must have purposed positively, in the sense that He delighted in them, and chose them because of their own nature, or of their natural relation to the great end He proposed to accomplish by them. Observe, the end was an ultimate end, delighted in and chosen for its own sake. This end was the highest good or well-being of Himself and the universe of sentient existences. This has been sufficiently shown in former lectures; and besides it follows of necessity from the nature and attributes of God. If this were not so, He would be neither wise nor good. Since He delighted in and those the end for its own sake or value, and purposed it with a positive purpose, He must also have chosen and delighted in the necessary means. He must have created the universe, both of matter and of mind, and established its laws, with direct reference to, and for the sake of, the end He purposed to accomplish. The end was valuable in itself, and chosen for that reason. The necessary means were as really valuable as the end which depended upon them. This value, though real, because of their tendency and natural results, is not ultimate, but relative; that is, they are not, in the same sense that the end is, valuable in themselves; but they being the necessary means to this end, are as really valuable as the end that depends upon them. Thus our necessary food is not valuable in itself, but is the necessary means of prolonging our lives. Therefore, though not an ultimate good, yet it is a real good of as great value, as the end that naturally depends upon it. The naturally necessary means of securing a valuable end we justly esteem as equally valuable with the end, although this value is not absolute but relative. We are so accustomed to set a value on the means, equal to the estimated importance of the end to which they sustain the relation of necessary means, that we come loosely to regard and to speak of them as valuable in themselves, when in fact their value is not absolute but relative. God must have purposed to secure, so far as He wisely could, obedience to the laws of the universe. These laws were established for the sake of the end to which they tended, and obedience to them must have been regarded by God as of real, though not ultimate, value, equal to that of the end, for the accomplishment of which they were ordained. He must have delighted in obedience to these laws for the sake of the end, and must have purposed to secure this obedience so far as He could in the nature of things; that is, in so far as He wisely could. Since moral law is a rule for the government of free moral agents, it is conceivable, that, in some cases, this law might be violated by the subjects of it, unless God resorted to means to prevent it, that might introduce an evil of greater magnitude than the violation of the law in the instances under consideration would be. It is conceivable, that, in some cases, God might be able so to overrule a violation of His laws, as upon the whole to secure a greater good than could be secured, by introducing such a change into the policy and measures of His administration, or so framing His administration, as to prevent altogether the violation of any law. In this case, He might regard the violation as the less of two evils and suffer it rather than change the arrangements of His government. He might sincerely deplore and abhor these violations of law, and yet might see it not wise to prevent them, because the measures necessary to prevent them might result in an evil of still greater magnitude. He might purpose to suffer these violations, and take the trouble to overrule them, so far as was possible, for the promotion of the end He had in view, rather than interpose for their prevention. These violations He might not have purposed in any other sense than that He foresaw them, and purposed not to prevent them, but on the contrary to suffer them to occur, and to overrule them for good, so far as this was practicable. These events, or violations of law, have no natural tendency to promote the highest well-being of God and of the universe, but have in themselves a directly opposite tendency. Nevertheless, God could so overrule them as that these occurrences would be a less evil than that change would be that could have prevented them. Violations of law then, He might have purposed only to suffer, while obedience to law He might have designed to produce or secure.
3. We have seen, that God and men may have different motives for the same event, as in the case of the brethren of Joseph, already alluded to: "And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land; and yet there are five years, in the which there shall neither be earing nor harvest!" (Gen. 45:4-6).
As also in the case of the king of Assyria: "O Assyrian, the rod of Mine anger, and the staff in their hand is Mine indignation. I will send him against a hypocritical nation, and against the people of My wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few. Wherefore it shall come to pass, that when the Lord hath performed His whole work upon mount Zion, and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks" (Isaiah 10:5-7, 12).
Also, "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16).
"Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain" (Acts 2:23).
These, and such like instances, show that wicked agents may, and often do, and when wicked always do, entertain a very different reason for their conduct from what God entertains in suffering it. They have a selfish end in view, or do what they do for a selfish reason. God, on the contrary, has a benevolent end in view in not interposing to prevent their sin; that is, He hates their sin as tending in itself, to destroy, or defeat the great end of benevolence. But foreseeing that the sin, notwithstanding its natural evil tendency, may be so overruled, as upon the whole to result in a less evil than the changes requisite to prevent it would, He benevolently prefers to suffer it rather than interpose to prevent it. He would, no doubt, prefer their perfect obedience, under the circumstances in which they are, but would sooner suffer them to sin, than so change the circumstances as to prevent it; the latter being, all things considered, the greater of two evils. God then always suffers His laws to be violated, because He cannot benevolently prevent it under the circumstances. He suffers it for benevolent reasons. But the sinner always has selfish reasons.
4. The Bible informs us, that God brings good out of evil, in the sense that He overrules sin to promote His own glory, and the good of being:
"Surely the wrath of man shall praise Thee; the remainder of wrath shalt Thou restrain" (Psalms 76:10).
"But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) For if the truth of God hath more abounded through my lie unto His glory; why yet am I judged as a sinner? And not rather (as we be slanderously reported, and as some affirm that we say), Let us do evil, that good may come? Whose damnation is just" (Romans 3:5, 7).
"Moreover, the law entered, that the offence might abound; but where sin abounded, grace did much more abound" (Romans 5:20).
"And we know that all things work together for good to them that love God, to them who are the called according to His purpose" (Romans 8:28).
5. The Bible also informs us that God does not aim at producing sin in creation and providence; that is, that He does not purpose the existence of sin in such a sense as to design to secure and promote it, in the administration of His government. In other words still, sin is not the object of a positive purpose on the part of God. It exists only by sufferance and not as a thing which naturally tends to secure His great end, and which therefore He values on that account and endeavors to promote, as He does obedience to the law.
"Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other Gods whom ye know not? And come and stand before me in this house, which is called by My name, and say, We are delivered to do all these abominations?" (Jere. 7:9-10).
"For God is not the author of confusion, but of peace, as in all churches of the saints" (1 Cor. 14:33).
"Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth He any man; But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning" (James 1:13-17).
"But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion, and every evil work. But the wisdom that is from above is first pure, then peaceable, and gentle, and easy to be entreated, full of mercy and good fruits, without partiality and hypocrisy" (James 3:14-17).
"For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world" (1 John 2:16).
Obedience to law is an object of positive purpose. God purposes to promote it, and uses means with that design. Sin occurs incidentally, so far as the purpose of God is concerned. It need not be, and doubtless is not, the object of positive design or purpose, but comes to pass because it cannot wisely be prevented. God uses means to promote obedience. But moral agents, in the exercise of their free agency, often disobey in spite of all the inducements to the contrary which God can wisely set before them. God never sets aside the freedom of moral agents to prevent their sinning, nor to secure their obedience. The Bible everywhere represents men as acting freely under the government and universal providence of God, and it represents sin as the result of, or as consisting in, an abuse of their freedom.
"And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore, is this distress come upon us" (Gen. 42:21).
"And Pharaoh hardened his heart at this time also, neither would he let the people go" (Exodus 8:32).
"And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked" (Exodus 9:27).
"Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and entreat the Lord your God, that He may take away from me this death only" (Exodus 10:16-17).
"I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live" (Deut. 30:19).
"And if it seem evil unto you to serve the Lord, choose ye this day whom ye will serve; whether the Gods which your fathers served that were on the other side of the flood, or the Gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the Lord" (Joshua 24:15).
"And again the anger of the Lord was kindled against Israel, and He moved David against them to say, Go, number Israel and Judah. And David's heart smote him after that he had numbered the people. And David said unto the Lord, I have sinned greatly in that I have done: and now, I beseech Thee, O Lord, take away the iniquity of Thy servant; for I have done very foolishly" (2 Samuel 24:1, 10).
"My son, if sinners entice thee, consent thou not. For that they hated knowledge, and did not choose the fear of the Lord; They would none of My counsel; they despised all My reproof; Therefore shall they eat of the fruit of their own way, and be filled with their own devices" (Prov. 1:10, 29-31).
"A man's heart deviseth his way, but the Lord directeth his steps" (Prov. 16:9).
The following things appear to be true in respect to the purposes of God, as taught both by reason and revelation:
(1.) That God's purposes extend in some sense to all events.
(2.) That He positively purposes the highest good of being, as a whole as His end.
(3.) That He has ordained wise and wholesome laws as the necessary means of securing this end.
(4.) That He positively purposes to secure obedience to these laws in so far as He wisely can, and uses means with this design.
(5.) That He does not positively purpose to secure disobedience to His laws in any case, and use means with that design; but that He only purposes to suffer violations of His law rather than prevent them, because He foresees that, by His overruling power, He can prevent the violation from resulting in so great an evil as the change necessary to prevent it would do. Or in other words, He sees that He can secure a greater good upon the whole, by suffering the violation under the circumstances in which it occurs, than He could by interposing to prevent it. This is not the same thing as to say, that sin is the necessary means of the greatest good. For should all moral agents perfectly obey, under the identical circumstances in which they disobey, this might, and doubtless would result in the highest possible good. But God, foreseeing that it were more conducive to the highest good of being to suffer some to sin, rather than so change the circumstances as to prevent it, purposed to suffer their sin, and overrule it for good; but He did not aim at producing it, and use means with that intent.
God's revealed will is never inconsistent with His secret purpose.
It has been common to represent sin as the necessary occasion, condition, or means of the greatest good, in such a sense, that upon the whole God secretly, but really prefers sin to holiness in every case where it exists; that while He has forbidden sin under all circumstances, upon pain of eternal death, yet because it is the necessary occasion, condition, or means of the greatest good, God really prefers its existence to holiness in every instance in which it exists. It has been said, sin exists. God does not therefore prevent it. But He could and would prevent it, if He did not upon the whole prefer it to holiness, in the circumstances in which it occurs. Its existence, then, it has been said, is proof conclusive that God secretly prefers its existence to holiness, in every case in which it occurs. But this is a non sequitur. It does not follow from the existence of sin, that God prefers sin to holiness in the circumstances in which it occurs; but it may be that He only prefers sin to such a change of circumstances as would prevent it. Suppose I require my son to do a certain thing. I know that he will do it, if I remain at home and see to it. But I know also, that if I go from home he will not do it. Now I might prefer that he should do as I command, and consider his disobedience as a great evil; still I might regard it as a less evil than for me to remain at home, and keep my eye upon him. I might have just reasons for supposing that, under the circumstances, a greater good could be secured upon the whole by my going from home, although his disobedience might be the consequence, than by remaining at home, and preventing his disobedience. Benevolence therefore might require me to go.
But should my son infer from my leaving him, under these circumstances, that I really, though secretly, preferred his disobedience to his obedience, under the identical circumstances in which I gave the command, would his inference be legitimate? No, indeed. All that he could justly infer from my leaving him, with the knowledge that he would disobey me if I did, would be, that although I regarded his disobedience as a great evil, yet I regarded remaining at home a greater.
Just so, it may be when sin exists. God is sincere in prohibiting it. He would greatly prefer that it should not exist. All that can be justly inferred from His not preventing it is, that, although He regards its existence as a great and real evil, yet upon the whole He regards it as a less evil, than would result from so great a change in the administration of His government as would prevent it. He is therefore entirely and infinitely sincere in requiring obedience, and in prohibiting disobedience, and His secret purpose is in strict keeping with His revealed will. Were the moral law universally obeyed, under the circumstances in which all moral agents exist, no one can say, that this would not be better for the universe, and more pleasing to God than disobedience is in the same circumstances. Nor is it fair to infer, that upon the whole, God must prefer sin to holiness, where it occurs, from the fact that He does not prevent it. As has been said, all that can justly be inferred from His not preventing it is, that under the circumstances He prefers not sin to holiness, but prefers to suffer the agent to sin and take the consequences, rather than introduce such changes in the policy and administration of His government as would prevent it. Or it may be said, that the present system is the best that infinite wisdom could devise and execute, not because of sin, but in spite of it, and notwithstanding sin is a real though incidental evil. It is a palpable contradiction and an absurdity to affirm, that any being can sin, intending thereby to promote the greatest good. This will appear if we consider:
1. That it is admitted on all hands, that benevolence is virtue.
2. That benevolence consists in willing good, or the highest good of being as an end.
3. That it is duty to will both the end and the necessary means to promote it.
4. That right and benevolence are always at one, that is, that which is benevolent must always be right, and can in no case be wrong.
5. That consequently it can never be sin to choose the highest good of being, with all the necessary occasions, conditions, and means of promoting it.
6. It is impossible therefore for a being to sin, or to consent to sin, as an occasion, condition, or means, or designing thereby to promote the highest good of being; for this design would be virtue, and not sin. Whether all virtue consists in benevolence, or not, still it must be admitted, that all forms of virtue must be consistent with benevolence, unless it be admitted, that there can be a law of right inconsistent with, and opposed to, the law of benevolence. But this would be to admit, that two moral laws might be opposed to each other; which would be to admit, that a moral agent might be under an obligation to obey two opposing laws at the same time, which is a contradiction. Thus it appears, that there can be no law of right opposed to, or separate from, the law of benevolence. Benevolence and right must then always be at one. If this be so, it follows, that whatever benevolence demands, cannot be wrong, but must be right. But the law of benevolence demands not only the choice of the highest good of being as an end, but also demands the choice of all the known necessary occasions, conditions, and means with a design to promote that end. It is naturally impossible to sin, in using means designed and known to be necessary to the promotion of the end of benevolence. It is therefore naturally impossible to do evil, or to sin, that good may come, or with the design to promote good thereby.
Let those who hold that right and benevolence may be opposed to each other, and that a moral agent can sin with a benevolent intention, see what their doctrine amounts to, and get out of the absurdity as best they can. The fact is, if willing the highest good of being is always virtuous, it must always be right to will all the necessary occasions, conditions, and means to that end. It is therefore a contradiction to say that sin can be among the necessary and intended occasions, conditions, and means; that is, that any one could sin intending thereby to promote the highest good. But it is not pretended by those who hold this dogma, that sin sustains to the highest good the same relations that holiness does. Holiness has a natural tendency to promote the highest good; but the supposition now under consideration is, that sin is hateful in itself, and that it therefore must dissatisfy and disgust all moral agents, and that its natural tendency is to defeat the end of moral government, and to prevent rather than promote the highest good; but that God foresees that, notwithstanding its intrinsically odious and injurious nature, He can so overrule it as to make it the condition, occasion, or instrument of the highest good of Himself and of His universe, and that for this reason He really upon the whole is pleased that it should occur, and prefers its existence in every instance in which it does exist, to holiness in its stead. The supposition is, that sin is in its own nature infinitely odious and abominable to God, and perfectly odious to all holy moral agents, yet it is the occasion of calling into development and exercise such emotions and feelings in God and in holy beings, and such modifications of benevolence, as do really more than compensate for all the disgust and painful emotions that result to holy beings, and for all the remorse, agony, despair, and endless suffering, that result to sinners.
It is not supposed by any one that I know of, that sin naturally tends to promote the highest good at all, but only that God can, and does, so overrule and counteract its natural tendency, as to make it the occasion or condition of a greater good, than holiness would be in its stead. Now in reply to this, I would say, that I pretend not to determine to what extent God can, and will, overrule and counteract the naturally evil and injurious tendency of sin. It surely is enough to say that God prohibits it and that it is impossible for creatures to know that sin is the necessary occasion, or condition, or means of the highest good.
If sin is known by God to be the necessary occasion, condition, or means of the highest good of Himself and of the universe, whatever it may be in itself, yet viewed in its relations, it must be regarded by Him as of infinite value, since it is the indispensable condition of infinite good. According to this theory, sin in every instance in which it exists, is and must be regarded by God as of infinitely greater value than holiness would be in its stead. He must then, upon the whole, have infinite complacency in it. But this leads me to attend to the principal arguments by which it is supposed this theory is maintained. It is said, for example:
(1.) That the highest good of the universe of moral agents is conditionated upon the revelation of the attributes and character of God to them; that but for sin these attributes, at least some of them, could never have been revealed, inasmuch as without sin there would have been no occasion for their display or manifestation; that neither justice nor mercy, nor forbearance, nor self denial, nor meekness, could have found the occasions of their exercise or manifestation, had sin never existed.
To this I reply, that sin has indeed furnished the occasion for a glorious manifestation of the moral perfections of God. From this we see that God's perfections enable Him greatly to overrule sin, and to bring good out of evil: but from this we are not authorized to infer, that God could not have revealed these attributes to His creatures without the existence of sin. Nor can we say, that these revelations would have been necessary to the highest perfection and happiness of the universe, had all moral agents perfectly and uniformly obeyed. When we consider what the moral attributes of God are, it is easy to see that there may be myriads of moral attributes in God of which no creature has, or ever will have, any knowledge; and the knowledge of which is not at all essential to the highest perfection and happiness of the universe of creatures. God's moral attributes are only His benevolence, existing and contemplated in its various relations to the universe of beings. Benevolence in any being must possess as many attributes as there are possible relations under which it can be contemplated, and should their occasions arise, these attributes would stand forth in exercise. It is not at all probable, that all of the attributes of benevolence, either in the Creator or in creatures, have yet found the occasions of their exercise, nor, perhaps, will they ever. As new occasions rise to all eternity, benevolence will develop new and striking attributes, and manifest itself under endless forms and varieties of loveliness. There can be no such thing as exhausting its capabilities of development.
In God benevolence is infinite. Creatures can never know all its attributes, nor approach any nearer to knowing all of them than they now are. There can be no end to its capabilities of developing in exercise new forms of beauty and loveliness. It is true, that God has taken occasion to show forth the glory of His benevolence through the existence of sin. He has seized the occasion, though mournful in itself, to manifest some of the attributes of His benevolence by the exercise of them. It is also true, that we cannot know how or by what means God could have revealed these attributes, if sin had not existed; and it is also true, that we cannot know that such a revelation was impossible without the existence of sin; nor that, but for sin, the revelation would have been necessary to the highest good of the universe.
God forbids sin, and requires universal holiness. He must be sincere in this. But sin exists. Shall we say that He secretly chooses that it should, and really, though secretly, prefers its existence to holiness, the circumstances in which it occurs? Or shall we assume, that it is an evil, that God regards it as such, but that He cannot wisely prevent it; that is, to prevent it would introduce a still greater evil? It is an evil, and a great evil, but still the less of two evils; that is, to suffer it to occur, under the circumstances, is a less evil than such a change of circumstances, as would prevent it, would be. This is all we can justly infer from its existence. This leaves the sincerity of God unimpeached, and sustains His consistency, and the consistency and integrity of His law. The opposite supposition represents God and the law as infinitely deceitful.
(2.) It has been said, that the Bible sustains the supposition, that sin is the necessary means of the highest good. I trust the passages that have been quoted, disprove this saying.
(3.) It is said, that to represent sin as not the means of the highest good, and God as unable to prevent it, is to represent God as unable to accomplish all His will; whereas He says, He will do all His pleasure, and that nothing is too hard for Him.
I answer: God pleases to do only what is naturally possible, and He is well pleased to do that and nothing more. This He is able to do. This He will do. This He does. This is all He claims to be able to do; and this is all that in fact infinite wisdom and power can do.
(4.) But it is said, that if sin is an evil, and God can neither prevent nor overrule it, so as to make it a means of greater good than could be secured without it, He must be unhappy in view of this fact, because He cannot prevent it, and secure a higher good without it.
I answer: God neither desires nor wills to perform natural impossibilities. God is a reasonable being, and does not aim at nor desire impossibilities. He is well content to do as well as, in the nature of the case, is possible, and has no unreasonable regrets because He is not more than infinite, and that He cannot accomplish what is impossible to infinity itself. His good pleasure is, to secure all the good that is possible to infinity: with this He is infinitely well pleased.
Again: does not the objection, that the view of the subject here presented limits the divine power, lie with all its force against those who make this objection? To hold that sin is the necessary means or condition of the highest good, is to hold that God was unable to promote the highest good without resorting to such vile means as sin. Sin is an abomination in itself; and do not they, as really and as much limit the power of God, who maintain His inability to promote the highest good without it, as they do who hold, that He could not wisely so interfere with the free actions of moral agents as to prevent it? Sin exists. God abhors it. How is its existence to be accounted for? I suppose it to be an evil unavoidably incidental to that system of moral government which, notwithstanding the evil, was upon the whole the best that could be adopted. Others suppose that sin is the necessary means or condition of the greatest good; and account for its existence in this way: that is, they suppose that God admits or permits its existence as a necessary occasion, condition, or means of the highest good; that He was not able to secure the highest good without it. The two explanations of the admitted fact that sin exists, differ in this:
One method of explanation holds, that sin is the necessary occasion, condition, or means of the highest good; and that God actually, upon the whole, prefers the existence of sin to holiness, in every instance in which it exists; because, in those circumstances, it is a condition or means of greater good than could have been secured by holiness in its stead. This theory represents God as unable to secure His end by other means, or upon other conditions, than sin. The other theory holds, that God really prefers holiness to sin in every instance in which it occurs; that He regards sin as an evil, but that while He regards it as an evil, He suffers its existence as a less evil than such a change in the administration of His government as would prevent it, would be. Both theories must admit, that in some sense God could not wisely prevent it. Explain the fact of its existence as you will, it must be admitted, that in some sense God was not able to prevent it, and secure His end.
If it be said, that God could neither wisely prevent it, nor so overrule it as to make it the means or condition of the highest good, He must be rendered unhappy by its existence; I reply, that this must be equally true upon the other hypothesis. Sin is hateful, and its consequences are a great evil. These consequences will be eternal and indefinitely great. God must disapprove these consequences. If sin is the necessary condition or means of the greatest good, must not God lament that He cannot secure the good without a resort to such loathsome, and such horrible means? If His inability wisely to prevent it will interfere with and diminish His happiness, must not the same be true of His inability to secure the highest good, without such means as will prove the eternal destruction of millions?
Wisdom and benevolence of the purposes of God.
We have seen that God is both wise and benevolent. This is the doctrine both of reason and of revelation. The reason intuitively affirms that God is, and is perfect. The Bible assumes that He is, and declares that He is perfect. Both wisdom and benevolence must be attributes of the infinite and perfect God. These attributes enter into the reason's idea of God. The reason could not recognize any being as God to whom these attributes did not belong. But if infinite wisdom and benevolence are moral attributes of God, it follows of course that all His designs or purposes are both perfectly wise and benevolent. God has chosen the best possible end, and pursues it in the use of the best practicable means. His purposes embrace the end and the means necessary to secure it, together with the best practicable disposal of the sin, which is the incidental result of His choosing this end and using these means; and they extend no further; they are all therefore perfectly wise and good.
The immutability of the divine purposes.
We have seen that immutability is not only a natural, but also a moral attribute of God. The reason affirms, that the self-existent and infinitely perfect God is unchangeable in all His attributes. The ground of this affirmation it is not my purpose here to inquire into. It is sufficient here to say, what every one knows, that such is the affirmation of the reason. This is also everywhere assumed and taught in the Bible. God's moral attributes are not immutable in the sense of necessity, but only in the sense of certainty. Although God is not necessarily benevolent, yet He is as immutably so, as if He were necessarily so. If His benevolence were necessary, it would not be virtuous, for the simple reason that it would not be free. But being free, its immutability renders it all the more praiseworthy. The purposes of God are a ground of eternal and joyful confidence.
That is, they may reasonably be a source of eternal comfort, joy, and peace. Selfish beings will not of course rejoice in them, but benevolent beings will and must. If they are infinitely wise and good, and sure to be accomplished, they must form a rational ground of unfailing confidence and joy. God says:
"Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure" (Isaiah 46:10).
"The counsel of the Lord standeth for ever, the thoughts of His heart to all generations" (Psalms 33:11).
"There are many devices in a man's heart, nevertheless, the counsel of the Lord, that shall stand" (Prov. 19:21).
"But if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God" (Acts 5:39).
These, and many parallel passages are reasonably the source of perpetual confidence and joy to those who love God, and sympathize with Him.
The relation of God's purposes to His prescience or foreknowledge.
We have seen that God is omniscient, that is, that He necessarily and eternally knows whatever is, or can be, an object of knowledge. His purposes must also be eternal and immutable, as we have seen. In the order of time, therefore, His purposes and His foreknowledge must be coeval, that is, they must be co-eternal.
But in the order of nature, God's knowledge of what He could do, and what could be done, must have preceded His purposes: that is, He could not, so to speak, in the order of nature, have formed His purpose and made up His mind what to do, until He had considered what could be done, and what was best to be done. Until all possible ends, and ways, and means, were weighed and understood, it was of course impossible to make a selection, and settle upon the end with all the necessary means; and also settle upon the ways and means of overruling any evil, natural or moral, that might be seen to be unavoidably incidental to any system. Thus it appears, that, in the order of nature, fore-knowledge of what could be done, and what He could do, must have preceded the purpose to do. The purpose resulted from the prescience or foreknowledge. He knew what He could do, before He decided what He would do. But, on the other hand, the purpose to do must, in the order of nature, have preceded the knowledge of what He should do, or of what would be done, or would come to pass as a result of His purpose. Viewed relatively to what He could do, and what could be done, the Divine prescience must in the order of nature have preceded the Divine purposes. But viewed relatively to what He would do, and what would be done, and would come to pass, the Divine purposes must, in the order of nature, have preceded the Divine prescience. But I say again, as fore-knowledge was necessarily eternal with God, His purposes must also have been eternal, and therefore, in the order of time, neither His prescience could have preceded His purposes, nor His purposes have preceded His prescience. They must have been contemporaneous and co-eternal.
God's purposes are not inconsistent with, but demand the use of means both on His part, and on our part, to accomplish them.
The great end upon which He has set His heart necessarily depends upon the use of means, both moral and physical, to accomplish it. The highest well-being of the whole universe is His end. This end can be secured only by securing conformity to the laws of matter and of mind. Mind is influenced by motives, and hence moral and physical government are naturally necessary means of securing the great end proposed by the Divine mind.
Hence also results the necessity of a vast and complicated system of means and influences, such as we see spread around us on every hand. The history of the universe is but the history of creation, and of the means which God is using to secure His end, with their natural and incidental results. It has already been shown, that the Bible teaches that the purposes of God include and respect both means and ends. I will only add, that God's purposes do not render any event, dependent upon the acts of a moral agent, necessarily certain, or certain with a certainty of necessity. Although, as was before said, all events are certain with some kind of certainty, and would be and must be, if they are ever to come to pass, whether God purposes them, or whether He foreknows them or not; yet no event, depending upon the will of a free agent, is, or can be, certain with a certainty of necessity. The agent could by natural possibility do otherwise than he will do, or than God purposes to suffer him to do, or wills that he shall do. God's purposes, let it be understood, are not a system of fatality. They leave every moral agent entirely free to choose and act freely. God knows infallibly how every creature will act, and has made all His arrangements accordingly, to overrule the wicked actions of moral agents on the one hand, and to produce or induce, the holy actions of others on the other hand. But be it remembered, that neither the Divine fore-knowledge nor the Divine purpose, in any instance, sets aside the free agency of the creature. He, in every instance, acts as freely and as responsibly, as if God neither knew nor purposed anything respecting his conduct, or his destiny.
God's purposes extend to all events in some sense, as has been shown. They extend as really to the most common events of life as to the most rare. But in respect to the every day transactions of life, men are not wont to stumble, and cavil, and say, Why, if I am to live, I shall live, whatever I may do to destroy my health and life; and if I am to die, I cannot live, do what I will. No, in these events they will not throw off responsibility, and cast themselves upon the purposes of God; but on the contrary, they are as much engaged to secure the end they have in view, as if God neither knew nor purposed anything about it. Why then should they do as they often do, in regard to the salvation of their souls, cast off responsibility, and settle down in listless inactivity, as if the purposes of God in respect to salvation were but a system of iron fatality, from which there is no escape? Surely "madness is in their hearts while they live" (Eccl. 9:3). But let them understand, that, in thus doing, they sin against the Lord, and be sure their sin will find them out. ---------------------------------------------------------------------- LECTURE 47
PERSEVERANCE OF THE SAINTS
In discussing this subject, I will,
Notice the different kinds of certainty.
Every thing must be certain with some kind of certainty. There is a way in which all things and events either have been, are, or will be. All events that ever did or will occur, were and are as really certain before as after their occurrence. To an omniscient mind their real certainty might and must have been known, as really before as after their occurrence. All future events, for example, will occur in some way, and there is no real uncertainty in fact, nor can there be any real uncertainty in the knowledge of God respecting them. They are really as certain before they come to pass as they will ever be, and they are as truly and perfectly known as certain by God as they ever will be. They are as truly present to the Divine foreknowledge as they ever will be. Whatever of contingency and uncertainty there may be respecting them in some respects, yet, in point of fact, all events are certain, and there is no real uncertainty in respect to any event that ever did or will occur. This would be equally true, whether God or any other being knew how they would be or not. The foreknowledge of God does not make them certain. He knows them to be certain simply because they are so. Omniscience is the necessary knowledge of all objects of knowledge, past, present, and future. But omniscience does not create objects of knowledge. It does not render events certain, but only knows how they certainly will be, because it is certain, not only that they will be, but how and when they will be. All the free actions of moral agents are as really certain before they occur, as they ever will be. And God must as truly know how they will be before they occur, as He does after they have occurred.
1. The first kind of certainty that I shall notice, is that of absolute necessity; that is, a certainty depending on no conditions whatever. This is the highest kind of certainty. It belongs to the absolute and the infinite, to the existence of space, duration, and to the existence of God; and in short to everything that is self-existent, infinite, and immutable in a natural sense; that is, to everything infinite that does not imply voluntariness. The natural attributes of God are certain by this kind of certainty, but His moral attributes, consisting as they do in a voluntary state of mind, though infinite and eternal, do not belong to this class.
2. A second kind of certainty is that of physical, but conditional necessity. To this class belong all those events that come to pass under the operation of physical law. These belong properly to the chain of cause and effect. The cause existing, the effect must exist. The event is rendered certain and necessary by the existence of its cause. Its certainty is conditionated upon its cause. The cause existing, the event must follow by a law of necessity, and the events would not occur of course, did not their causes exist. The causes being what they are, the events must be what they are. This class of events are as really certain as the foregoing class. By speaking of one of them as certain in a higher sense than the other, it is not intended, that one class is any more certain than the other, but only that the certainty is of a different kind. For example, the first class are certain by a kind of certainty that does not, and never did depend on the will of any being whatever. There never was any possibility that these things should be otherwise than they are. This, it will be seen, must be true of space and duration, and of the existence and the natural attributes of God.
But all other things except the self-existent, the naturally immutable and eternal, are certain only as they are conditionated directly or indirectly upon the will of some being. For example, all the events of the physical universe were rendered certain by creation, and the establishing and upholding of those physical and necessary laws that cause these events. These are, therefore, certain by a conditionated, though physical necessity. There is no freedom or liberty in the events themselves; they occur necessarily, when their causes or conditions are supplied.
3. A third kind of certainty is that of a moral certainty. I call it a moral certainty, not because the class of events which belong to it are less certain than the foregoing, but because they consist in, or are conditionated upon, the free actions of moral agents. This class do not occur under the operation of a law of necessity, though they occur with certainty. There is no contingency predicable of the absolutely certain in the sense of absolute certainty above defined. The second class of certainties are contingent only in respect to their causes. Upon condition that the causes are certain, the events depending upon them are certain, without or beyond any contingency. This third class, though no less certain than the former two, are nevertheless contingent in the highest sense in which anything can be contingent. They occur under the operation of free will, and consequently there is not one of them that might not by natural possibility fail, or be otherwise than it is or will in fact be. This kind of certainty I call a moral certainty, as opposed to a physical certainty, that is, it is not a certainty of necessity in any sense; it is only a mere certainty, or a voluntary certainty, a free certainty, a certainty that might, by natural possibility in every case, be no certainty at all. But, on the contrary, the opposite might in every instance be certain by a natural possibility. God in every instance, knows how these events will be, as really as if they occurred by necessity; but His foreknowledge does not affect their certainty one way or the other. They might in every instance by natural possibility be no certainties at all, or be the opposite of what they are or will be, God's foreknowledge in any wise notwithstanding. God knows them to be certain, not because His knowledge has any influence of itself to necessitate them, but because they are certain in themselves. Because it is certain in itself that they will be, God knows that they will be. To this class of events belong all the free actions of moral agents. All events may be traced ultimately to the action of God's free will; that is, God's free actions gave existence to the universe, with all its physical agencies and laws, so that all physical events are in some sense owing to, and result from the actions of free will. But physical events occur nevertheless under the immediate operation of a law of necessity. The class now under consideration depend not upon the operation of physical law as their cause. They are caused by the free agent himself. They find the occasions of their occurrence in the providential events with which moral agents are surrounded, and therefore may be traced indirectly, and more or less remotely, to the actions of the Divine will.
Concerning this class of events, I would further remark that they are not only contingent in such a sense, that they might in every case by natural possibility be other than they are, but there may be, humanly speaking, the utmost danger that they will be otherwise than they really will be, that is, there may be danger, and the utmost danger, in the only sense in which there can be in fact any danger that any event will be otherwise than what it turns out to be. All events being really certain, there is in fact no danger that any event whatever will turn out differently from what it does, in the sense that it is not certain how it will be. But since all acts of free will, and all events dependent on those acts, are contingent in the highest sense in which any event can in the nature of things be contingent; and in the sense that, humanly speaking, there may be millions of chances to one that they will be otherwise than they will in fact turn out to be, we say of all this class of events, that there is danger that they may or may not occur.
Again: I remark in respect to this class of events, that God may foresee that so intricate is the labyrinth, and so complicated are the occasions of failure, that nothing but the utmost watchfulness and diligent use of means on His part, and on our part, can secure the occurrence of the event. Everything revealed in the Bible concerning the perseverance and final salvation of the saints, and everything that is true, and that God knows of the free actions and destinies of the saints, may be of this class. These events are nevertheless certain, and are known to God as certainties. Not one of them will, in fact, turn out differently from what He foresees that they will; and yet by natural possibility, they might every one of them turn out differently; and there may, in the only sense in which danger is predicable of anything, be the utmost danger that some or all of them will turn out differently from what they in fact will. These events are contingent in such a sense, that should the means fail to be used, or should any event in the whole chain of influences connected with their occurrence, be otherwise than it is, the end or event resulting, would or might be otherwise, than in fact it will be. They are, nevertheless, certain, every one of them, together with all the influences upon which each free act depends. Nothing is uncertain in respect to whether it will occur or not; and yet no free act, or event depending upon a free act, is certain, in the sense that it cannot by natural possibility be otherwise, nor in the sense that there may not be great danger, or, humanly speaking, a probability that it will be otherwise, and that, humanly speaking, there may not be many chances to one that it will be otherwise.
When I say, that any event may, by natural possibility, be otherwise than what it will in fact be, I mean, that the free agent has natural power in every instance to choose otherwise than he does or actually will choose. As an illustration of both the contingency and the certainty of this class of events, suppose a man about to attempt to cross Lake Erie on a wire, or to pass down the falls of Niagara in a bark canoe. The result of this attempt is really certain. God must know how it will be. But this result, though certain, is conditionated upon a multitude of things, each of which the agent has natural power to make otherwise than in fact he will. To secure his safe crossing, every volition must be just what and as it will be; but there is not one among them that might not, by natural possibility, be the opposite of what it will be.
Again, the case may be such, and the danger of failure so great, that nothing could secure the safe crossing, but a revelation from God that would inspire confidence, that the adventurer should in fact cross the lake, or venture down the falls safely: I say, this revelation of God might be indispensable to his safe crossing. Suppose it were revealed to a man under such circumstances, that he should actually arrive in safety; but the revelation was accompanied with the emphatic assurance, that the end depended upon the most diligent, cautious, and persevering use of means on his part, and that any failure in these would defeat the end. Both the revelation of the certainty of success, and the emphatic warning, might be indispensable to the securing of the end. Now, if the adventurer had confidence in the promise of success, he would have confidence in the caution not to neglect the necessary means, and his confidence in both might secure the desired result. But take an example from scripture:
"But after long abstinence. Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, Saying, Fear not, Paul: thou must be brought before Caesar: and lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. Then fearing lest we should have fallen upon rocks, they cast anchors out of the stern, and wished for the day. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship, Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved" (Acts 27:21-31). Here the end was foreknown and expressly foretold at first, without any condition expressed, though they plainly understood that the end was to be secured by means. Paul afterwards informed them, that if they neglected the means, the end would fail. Both the means and the end were certain in fact, and God therefore expressly revealed the certainty of the result, and afterwards by a subsequent revelation secured the use of the necessary means. There was uncertainty, in the sense that the thing might, in fact, turn out otherwise than it did, and yet it was uncertain in the sense that, by natural possibility, both the means and the end might fail.
I remark, again, in respect to events that are morally certain, that if they are greatly desired, they are not the more, but all the less, in danger of failing, by how much stronger the confidence is that they will occur, provided it be understood, that they are certain only by a moral certainty; that is, provided it be understood, that the event is conditionated upon the free acts of the agent himself.
Again: it is generally admitted, that hope is a condition of success in any enterprise; and if this is so, assurance of success, upon the proper conditions, cannot tend to defeat the end.
I remark, again, that there is a difference between real danger, and a knowledge or sense of danger. There may be as great and as real danger when we have no sense or knowledge of it, as when we have. And on the other hand, when we have the highest and the keenest sense of danger, there may be, in fact, no real danger; and indeed, as has been said, there never is any danger in the sense that anything will, as a matter of fact, turn out differently from what God foresees it will be.
Again: the fact that anything is revealed as certain, does not make it certain; that is, the revelation does not make it certain. It had been certain, had not this certainty been revealed, unless it be in cases where the revelation is a condition or means of the certainty revealed. An event may be really certain, and may be revealed as certain, and yet humanly speaking, there may be millions of chances to one, that it will not be as it is revealed; that is, so far as human foresight can go, the probabilities may all be against it. State what is not intended by the perseverance of the saints, as I hold the doctrine.
1. It is not intended that any sinner will be saved without complying with the conditions of salvation; that is, without regeneration, and persevering in obedience to the end of life, in a sense to be hereafter explained.
2. It is not intended that saints, or the truly regenerate, cannot fall from grace, and be finally lost, by natural possibility. It must be naturally possible for all moral agents to sin at any time. Saints on earth and in heaven can by natural possibility apostatize and fall, and be lost. Were not this naturally possible, there would be no virtue in perseverance.
3. It is not intended, that the true saints are in no danger of apostasy and ultimate damnation. For, humanly speaking, there may be, and doubtless is, the greatest danger in respect to many, if not of all of them, in the only sense in which danger is predicable of any event whatever, that they will apostatize, and be ultimately lost.
4. It is not intended, that there may not be, humanly speaking, myriads of chances to one, that some, or that many of them will fall and be lost. This may be, as we say, highly probable; that is, it may be probable in the only sense in which it is probable, that any event whatever may be different from what it will turn out to be.
5. It is not intended, that the salvation of the saints is possible, except upon condition of great watchfulness and effort, and perseverance on their part, and great grace on the part of God.
6. It is not intended, that their salvation is certain, in any higher sense than all their future free actions are. The result is conditionated upon their free actions, and the end can be no more certain than its means or conditions. If the ultimate salvation of the saints is certain, it is certain only upon condition, that their perseverance in obedience to the end of life is certain. Every act of this obedience is free and contingent in the highest sense in which contingency can be predicated of any thing whatever. It is also uncertain by the highest kind of uncertainty that can be predicated of any event whatever. Therefore there is and must be, as much real danger of the saints failing of ultimate salvation, as there is that any event whatever will be different from what it turns out to be.
But here it should be distinctly remembered, as was said, that there is a difference between a certainty and a knowledge of it. It is one thing for an event to be really certain, and another thing for us to have a knowledge of it as certain. Everything is really equally certain, but many things are not revealed to us as certain. Those that are revealed as certain, are no more really so than others, but with respect to future things, not in some way revealed to us, we know not how they will prove to be. The fact that a thing is revealed to us as certain does not make it certain, nor is it really any the less uncertain because it is revealed to us as certain, unless the revelation tends to secure the certainty. Suppose the ultimate salvation of all the saints is certain, and that this certainty is revealed to us; unless this revelation is the means of securing their salvation, they are in just as much real danger of ultimately failing of eternal life, as if no such revelation had been made. Notwithstanding the certainty of their salvation, and the fact that this certainty is revealed to them, there is just as much real, though unknown, certainty or uncertainty, in respect to any future event whatever, as there is in respect to this. All events are certain with some kind of certainty, and would be whether any being whatever knew the certainty or not. So all events, consisting in or depending upon the free acts of free agents, are really as uncertain as any event can be, and this is true whether the certainty is revealed or not. The salvation of the saints then, is not certain with any higher certainty than belongs to all future events that consist in, or are conditionated upon, the free acts of free will, though this certainty may be revealed to us in one case, and not in the other.
7. Of course the salvation of the saints is not certain by any kind or degree of certainty that affords the least ground of hope of impunity in a course of sin. "For if they are to be saved, they are to be saved upon condition of continuing in faith and obedience to the end of life."
Moreover, their salvation is no more certain than their future free obedience is. The certainty of future free obedience, and a knowledge of this certainty, cannot be a reason for not obeying, or afford encouragement to live in sin. So no more can the knowledge of the conditional and moral certainty of our salvation afford a ground for hope of impunity in a life of sin.
8. The salvation of the saints is not certain by any kind or degree of certainty that renders their salvation or their damnation any more impossible, than it renders impossible any future acts of sin or obedience. Consequently, it is not certain in such a sense as to afford the least encouragement for hope of salvation in sin, any more than a certainty that a farmer would raise a crop upon condition of his diligent, and timely, and persevering use of the appropriate means, would encourage him to neglect those means. If the farmer had a knowledge of the certainty with its conditions, it would be no temptation to neglect the means; but, on the other hand, this knowledge would operate as a powerful incentive to the required use of them. So neither can the knowledge of the certainty of the salvation of the saints, with the condition of it, be to them a temptation to live in sin; but, on the contrary, this knowledge must act as a powerful incentive to the exercise of confidence in God, and perseverance in holiness unto the end. So neither can the certainty that the necessary means will be used, afford any encouragement to neglect the use of them in the case of man's salvation, any more than the revealed certainty that a farmer will sow his field and have a crop, would encourage him to neglect to sow. The known certainty of both the means and the end, with an understanding of the moral nature of the certainty, has no natural tendency to beget presumption and neglect; but, on the contrary, to beget a diligent, and cheerful, and confident use of the necessary means.
Show what is intended by the doctrine in question.
It is intended, that all who are at any time true saints of God, are preserved by His grace and Spirit through faith, in the sense that subsequently to regeneration, obedience is their rule, and disobedience only the exception; and that being thus kept, they will certainly be saved with an everlasting salvation.
Before I proceed to the direct proof of the doctrine, a few remarks may be desirable.
1. I would remark, that I have felt greater hesitancy in forming and expressing my views upon this, than upon almost any other question in theology. I have read whatever I could find upon both sides of this question, and have uniformly found myself dissatisfied with the arguments on both sides. After very full and repeated discussion, I feel better able to make up and express an opinion upon the subject than formerly. I have at some periods of my ministry been nearly on the point of coming to the conclusion that the doctrine is not true. But I could never find myself able to give a satisfactory reason for the rejection of the doctrine. Apparent facts that have come under my observation have sometimes led me seriously to doubt the soundness of the doctrine; but I cannot see, and the more I examine the more unable I find myself to see, how a denial of it can be reconciled with the scriptures.
I shall give the substance of what I regard as the scripture proof of this doctrine, and beg the reader to make up his opinion for himself by a careful examination. Perhaps what has been satisfactory to my mind may not be so to the minds of others. Let no one believe this, or any other doctrine upon my authority, but "prove all things and hold fast that which is good" (1 Thess. 5:21).
2. I observe, that its truth cannot be inferred from the nature of regeneration. It is true, as was said, and as will be farther shown, that perseverance is an attribute or characteristic of Christian character; but this does not necessarily result from the nature of regeneration, but from the indwelling Spirit of Christ. It has been common for that class of writers and theologians, who hold what is called the Taste Scheme of regeneration, to infer the truth of this doctrine from the nature of the change that constitutes the new birth. In this they have been entirely consistent. If, as they suppose, regeneration consists in a change in the constitution of the mind, in the implanting or infusion of a new constitutional taste, relish, or appetite; if it consists in or implies a change back of all voluntary action, and such a change as to secure and necessitate a change of voluntary action; why, then it is consistent, to infer from such a change the perseverance of the saints, unless it can be made to appear that either God, or Satan, or voluntary sin, can change the nature back again. If, in regeneration, the nature is really changed, if there be some new appetite or taste implanted, some holy principle implanted or infused into the constitution, why, then it must follow, that they will persevere by a physical law of the new nature or constitution. I see not how, in this case, they could even be the subjects of temporary backsliding, unless the new appetite should temporarily fail, as does sometimes our appetite for food. But if this may be, yet if regeneration consists in or implies a new creation of something that is not voluntary, a creation of a new nature, instead of a new character, I admit, that perseverance might be reasonably inferred from the fact of such a change. But since I reject wholly this theory of regeneration, and maintain that it is wholly a voluntary change, I cannot consistently infer the final salvation of the saints from the nature of the change that occurs in regeneration. I have ben struck with the inconsistency of those who hold the Taste Scheme of regeneration, and yet contend, not only for falling from a regenerate state, but also that the regenerate may and do fall into a state of entire depravity, every time they sin; that they fall from this state of physical or constitutional regeneration every time they commit sin, and must be regenerated or converted anew, or be lost. Now this is not reconcilable with the idea of the physical regeneration.
3. Nor can we infer the perseverance of the saints, with any justice, from their being, at their conversion, brought into a state of justification.
By perseverance some seem to mean, not that the saints do persevere or continue in obedience, but that they will be saved at any rate, whether they persevere in obedience or not. It was against this idea that such men as the Wesleys, and Fletcher, and their coadjutors fought so valiantly. They resisted justly and successfully the doctrine of perpetual justification, upon condition of one act of faith, and maintained that the saints as well as sinners are condemned whenever they sin. They also contended that there is no kind of certainty that all true saints will be saved. Since I have endeavored to refute the doctrine of a perpetual justification, conditionated upon the first act of faith, I cannot of course infer the final salvation of the saints from the nature of justification.
Those who hold, that the first act of faith introduces the soul into a new relation of such a nature that, from thenceforth, it is not condemned by the law, do what it will, may justly infer from the nature of such a justification, that all who ever exercise faith will escape the penalty of the Divine law. But we have seen, that this is not the nature of gospel justification, and therefore we must not infer that all saints will be saved, from the mere fact that they have once believed and been justified.