Turretin, Inst. Theol., loc. 3, quaes. 12, 18 ? ?Pr«cipuum fundamentum sciente divine circa futura contingentia est decretum solum.?
Decreeing creation implies decreeing the foreseen results of creation. To meet the objection that God might have foreseen the events of the universe, not because he had decreed each one, but only because he had decreed to create the universe and institute its laws, we may put the argument in another form. In eternity there could have been no cause of the future existence of the universe, outside of God himself, since no being existed but God himself. In eternity God foresaw that the creation of the world and the institution of its laws would make certain its actual history even to the most insignificant details. But God decreed to create and to institute these laws. In so decreeing he necessarily decreed all that was to come. In fine, God foresaw the future events of the universe as certain, because he had decreed to create; but this determination to create involved also a determination of all the actual results of that creation; or, in other words, God decreed those results.
E. G. Robinson, Christian Theology, 84 ? ?The existence of divine decrees may be inferred from the existence of natural law.? Law = certainty = God?s will. Positivists express great contempt for the doctrine of the eternal purpose of God, yet they consign us to the iron necessity of physical forces and natural laws. Dr. Robinson also points out that decrees are ?implied in the prophecies. We cannot conceive that all events should have converged toward the one great event ? the death of Christ ? without the intervention of an eternal purpose.? E. H. Johnson, Outline Systematic Theology, 2d ed., 251, note ? ?Reason is confronted by the paradox that the divine decrees are at once absolute and conditional; the resolution of the paradox is that God absolutely decreed a conditional system ? a system, however, the workings of which he thoroughly foreknows.? The rough unhewn stone and the statue, into which it will be transformed, are both and equally included in the plan of the sculptor.
No non-decreed event can be foreseen. We grant that God decrees primarily and directly his own acts of creation, providence, and grace; but we claim that this involves also a secondary and indirect decreeing of the acts of free creatures which he foresees will result therefrom. There is therefore no such thing in God as scientia media, or knowledge of an event that is to be, though it does not enter into the divine plan; for to say that God foresees a non-decreed event, is to say that he views as future an
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