The timeless existence of God may be the source of many of our difficulties with regard to election, and with a proper view of God?s eternity these difficulties might be removed. Mason, Faith of the Gospel, 349-351 ? ?Eternity is commonly thought of as if it were a state or series anterior to time and to be resumed again when time comes to an end. This, however, only reduces eternity to time again, and puts the life of God in the same line with our own, only coming from further back. At present we do not see how time and eternity meet.

Royce, World and Individual, 2:374 ? ?God does not temporally foreknow anything, except so far as he is expressed in us finite beings. The knowledge that exists in time is the knowledge that finite beings possess, in so far as they are finite beings. And no such foreknowledge can predict the special features of individual deeds precisely so far as they are unique. Foreknowledge of time is possible only of the general, and of the causally predetermined, and not of the unique and free. Hence neither God nor man can foreknow perfectly, at any temporal moment, what a free will agent is yet to do. On the other hand, the Absolute possesses a perfect knowledge at one glance of the whole of the temporal order, past, present and future. This knowledge is ill called foreknowledge. It is eternal knowledge. And as there is an eternal knowledge of all individuality and of all freedom, free acts are known as occurring, like the chords in the musical succession, precisely when and how they actually occur.? While we see much truth its the preceding statement, we find in it no bar to our faith that God can translate his eternal knowledge into finite knowledge and can thus put it for special purposes in possession of his creatures.

E. H. Johnson, Theology, 2d ed., 250 ? ?Foreknowing what his creatures would do, God decreed their destiny when he decreed their creation and this would still be the case, although every man had the partial control over his destiny that Arminians aver, or even the complete control that Pelagians claim. The decree is as absolute as if there were no freedom, but it leaves them as free as if there were no decree.? A. H. Strong, Christ in Creation, 40, 42 ? ?As the Logos or divine Reason, Christ dwells in humanity everywhere and constitutes the principle of its being. Humanity shares with Christ in the image of God. That image is never wholly lost. It is completely restored in sinners when the Spirit of Christ secures control of their wills and leads them to merge their life in his. If Christ is the principle and life of all things, then divine sovereignty and human freedom, if they are not absolutely reconciled, at least lose their ancient antagonism. We can rationally ?work out our own salvation? for the very

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