does in space. Hence the patience, the long-suffering, the expectation, of God.? We are reminded of the inscription on the sundial, in which it is said of the hours: ?Pereunt et imputantur? ? ?They pass by, and they are charged to our account.? A certain preacher remarked on the wisdom of God, which has so arranged that the moments of time come successively and not simultaneously, and thus prevent infinite confusion! Shedd, Dogmatic Theology, 1:344, illustrates God?s eternity by the two ways in which a person may see a procession: first from a doorway in the street through which the procession is passing; and secondly, from the top of a steeple which commands a view of the whole procession at the same instant.

S. E. Meze, quoted in Royce, Conception of God, 40 ? ?As if all of us were cylinders, with their ends removed, moving through the waters of some placid lake. To the cylinders the waters seem to move. What has passed is a memory, what is to come is doubtful. But the lake knows that all the water is equally real, and that it is quiet, immovable, unruffled. Speaking technically, time is no reality. Things seem past and future, and, in a sense, non-existent to us, but, in fact, they are just as genuinely real as the present is.? Yet even here there is an order. You cannot play a symphony backward and have music. This qualification at least must be put upon the words of Berkeley: ?A succession of ideas I take to constitute time, and not to be only the sensible measure thereof, as Mr. Locke and others think.?

Finney, quoted in Bibliotheca Sacra, Oct. 1877:722 ? ?Eternity to us means all past, present and future duration. But to God it means only now. Duration and space, as they respect his existence, mean infinitely different things from what they do when they respect our existence. God?s existence and his acts, as they respect finite existence, have relation to time and space. But as they respect his own existence, everything is here and now. With respect to all finite existences, God can say: I was, I am, I shall be, I will do; but with respect to his own existence, all that he can say is: I am, I do.?

Edwards the younger, Works, 1:386, 387 ? ?There is no succession in the divine mind; therefore no new operations take place. All the divine acts are from eternity, nor is there any time with God. The effects of these divine acts do indeed all take place in time and in a succession. If it should be said that on this supposition the effects take place not till long after the acts by which they are produced, I answer that they do so in our view, but not in the view of God. With him there is no time; no before or after with respect to time: nor has time any existence in the divine mind, or in the

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