Boyce's Abstract of Systematic Theology—Chapter 9
THE KNOWLEDGE OF GOD.
GOD is an intelligent being possessed or knowledge.
This may be proved:
1. From his spirituality; for intelligence is an essential element of spiritual existence.
2. From his perfection; for the perfect one must have intelligence as one of his perfections.
3. From his causal relations to other beings and things.
(1.) As the cause of mental power and action in others, he must himself be possessed of mind. As the Scriptures aptly inquire, ” He that planted the ear, shall he not hear? he that formed the eye, shall he not see?” Ps. 94:9; so may we ask, he that made the mind, and gave the power of thought and knowledge, shall he be without intelligence?
(2.) The effects he has produced show that they are the result of, conscious action in the fulfillment of purpose, which he has formed. His causation is not like that of mechanical or chemical forces, which operate with blind productiveness or effective operation towards ends unknown to them, and not predetermined. This is possible to secondary causes, because they are the instruments of some other cause, itself intelligent and purposing. But intelligence and purpose are necessarily present in him, who is the great first cause, the prime mover and designer of all else that exists. All the evidences of design in creation, therefore, prove the intelligence of him who bears to it the relation of its first cause.
(3.) It is sometimes argued from his omnipresence, but omnipresence alone would not prove intelligence. His intelligence, however, having been established, his omnipresence enables us to determine the extent of his knowledge.
How does God know? or in what way does he possess knowledge?
1. Not as we gain it, by using faculties fitted to acquire it. There is in him nothing corresponding to observation, comparison, generalization, deduction, processes of reasoning, by which we pass from one step to another, or the contemplation or conjecture of suppositions or theories by which we account for facts.
2. It is even improper to speak of his knowing by intuition, as is frequently done.
3. All that we can say is that his knowledge is his essence or nature knowing. It is not something acquired, but something belonging to that nature itself and identical with it, in like manner as are his love, and truth, and justice. It is something so inherent in his nature that it exists exclusively of any means of attaining or perceiving it, which we call action.
4. The knowledge of God, therefore, not being acquired, cannot be increased. Time does not add to it. Succession of events does not bring it before God. All the objects of his knowledge are to him eternally present and known.
What then are the objects of his knowledge?
1. Himself his nature, or essence; the personal relations subsisting in that essence; all that that nature is, and all that it can appear to be in its manifestations; all that the purposes of God include, and all that might be purposed by him, whether to be done or to be permitted.
2. His creation in all its fullness; in its whole extent, whether marked by magnitude, or minuteness, or variety. The whole universe, with its innumerable worlds, is ever before him, while not an atom of dust, nor the most microscopic of sensitive existencies is unperceived thoroughly.
3. Not merely inanimate matter, nor simple animal natures, but all spiritual beings; he knowing their essences which to them remain unknown, and having perfect perception of the intents and thoughts of their hearts. “When Thales was asked if some of the actions of men were not unknown to God, he replied, ‘not even their thoughts.'” [Knapp’s Theology.] An inspired writer has taught us that God knows us even better than we know ourselves. “Hereby shall we know that we are of the truth, and shall assure our heart before him, whereinsoever our heart condemn us; because God is greater than our heart, and knoweth all things.” 1 John 3:19, 20. His knowledge is not limited to the manifestations and operations of spiritual beings, but extends to their essences, and includes not only what they are, but also those tendencies which indicate what they may be.
4. He knows all the past, present, and future of all things, knowing the future with the same certainty and accuracy with which he knows the present and past; for that future is already as present to him as though actually existing with the creatures and time belonging to it, and is as distinctly perceived as it shall be then.
But more specifically as to his knowledge of future events it may be said:
1. That he knows all events that are certain or fixed. The certainty that they will come to pass is based upon his decree. He therefore knows all things that shall come to pass.
2. He knows all events that could possibly come to pass. This is based upon his infinite knowledge of himself and of all his creatures, by which all things or events, which could at any time or under any circumstances occur, are known to him.
In these two classes are necessarily included all objects of knowledge.
Knapp lays down a third kind of knowledge, namely, the knowledge of contingent events, or events which might take place under certain circumstances; for example, that God foresees that if James lives until he is grown, he will commit murder; he therefore determines to prevent this by removing him from life. The knowledge of the murder is here claimed to be that of a contingent event. And hence it is claimed to be another kind of knowledge.
But to examine this. It is readily admitted that the murder does not come under the classification of things certain or decreed, because it will not take place. But it does come under the head of things possible, and between it and all other possible things no distinction can be made. All possible things are contingent until made certain by a decree. Every possible thing is only possible in connection with the circumstances under which it can happen. There is therefore no distinction between possible things and contingent things, and consequently no third class is to be added.
The kind of knowledge which he thus speaks of as contingent is stated by Knapp to be what is called Scientia Media. It is one form only, in which Scientia Media is presented by those who maintain it.
Another form of Scientia Media is, however held by some. According to this, the future event to which it refers is known to God as an event that will take place, but his knowledge of that fact is attained, not through his decree, but through his foreknowledge that, under certain circumstances, a man will pursue one course of action rather than another.
This kind of Scientia Media teaches:
(1.) The future event as certain.
(2.) That God knows it as such.
(3.) That this knowledge does not arise from his decree.
(4.) But, from his knowledge of the nature of the man, together with that of the circumstances that will surround him, he knows that he will act in a particular way.
The only question here is as to the 3d and 4th, for it agrees with the usual orthodox statement in saying, 1st, that it is certain, and 2d, that God knows it as such.
But the 3d and 4th assert that this knowledge is the result of a foreknowledge of God as to how a man will act under certain circumstances. It is evident, however, that this foreknowledge is necessarily accompanied by a determination to allow him so to act.
Now the question arises, is this universally the method of God’s action? If it be so, then God has left the world entirely to itself, without any influence from him. Everything has come to pass, not because of his will and action, but because he has left the general laws, under which he has placed the world, to work out their results without any action or influence on his part.
But this is so manifestly untrue and unscriptural, that it never has been maintained by any Christian men, and it is by Christian writers only that the idea of Scientia Media referred to above has been presented.
It is therefore denied that this is what is meant, and they say that while God does operate in and interfere with the world, and carry on his own purposes in certain matters, he does not choose in other events to exercise any influence, but simply refrains and leaves the events to work out their own effects; and that the knowledge which he has of these events is based upon the fact that they will take place if he does not thus interfere.
The theory thus presented, as will be seen, admits the continued preservation of all things, with all their powers. This can only result from God’s providential action, and involves all that concurrence with events on the part of God through which alone they preserve and exercise effectively the powers he has given them.
This being admitted, then the views held by these parties, stated in any form in which they could hold them, would involve no additional fact beyond the distinction, recognized by all orthodox divines, between the absolute and permissive decrees of God.
But in any event there is a decree, determination, intention, purpose, or whatever else men may call it,–in the broadest language, a will, or volition,–to leave these things so to operate. And upon this will or decree is based his knowledge that these things will be; for without the knowledge of such a purpose, how could he know that he will not at some time choose to change the circumstances or prevent their accomplishment of the event?
It will be seen that in neither of the forms of Scientia Media thus far referred to is there any serious disagreement from the truth. The objection to them is more the lack of accuracy and the mistaken notion that some new idea is involved; or rather the great objection has been the purpose by which men have been led, viz., a desire to lay down the distinction of conditional decrees in salvation. According to these decrees:
(1.) God offers salvation to every man.
(2.) But does not decree his salvation or damnation.
(3.) Yet only decrees his salvation if he believes.
(4.) Or his damnation if he does not believe.
(5.) The knowledge which God is admitted to have had of the event from the beginning arises from foresight that, under the circumstances in which the man is placed, he will exercise, or will not exercise belief.
The Scientia Media is, therefore, introduced to show how an event can be known as something that will actually take place, and yet as something not fixed by a decree of God, and consequently known upon some other ground than because decreed. This we have shown to be a mistaken conception in the forms already examined.
But a third kind of Scientia Media is by no means as harmless as the two already presented, although its absurdity is readily seen. It is given in Dr. J. Pye Smith’s first lines of Christian Theology, p. 145, as follows:
“That God foresees all future events, depending upon the will of His voluntary agents, (i. e., all possible beings and all possible actions of all possible beings), under a position of antecedents endlessly varied; and that, then, in every case certain consequents will follow. The Deity does not certainly know which, in the endless number of possible antecedents, a voluntary creature will choose and practice; but he knows what will be the result under every possible variation of these antecedents. When, therefore, the creature has made his election and fulfilled his course of action, the Deity may say that he foreknew the whole.”
The objections to this scheme are manifest.
(1.) It makes the God, whose purposes we see constantly manifested to us, a God of no purpose at all. He can have no end; he can only know that at any time given in the universe, some one end of many myriads may be the one attained.
(2.) It s contrary to the power to prophesy the actual events which shall happen at a given time, which God has exercised through his prophets.
(3.) It is opposed to his independence, for it makes him dependent upon the will of his creatures, and not their actions dependent upon him.
(4.) It is opposed to his perfection, for that perfection forbids the idea of increase or addition from without; yet, according to this view, his knowledge is constantly increasing as to what is done by his creatures. Every moment, that which heretofore has been only one of many possibilities, becomes a certain event.
(5.) As there can be no reason for God’s will not being effective at least in some respects in man, this Scientia Media, which rests upon the idea that God ought not thus to operate on the mind, even by a purpose, must be a misconception. Else how could God bestow influences upon intelligent creatures which are fitted to affect their minds, as in the gift of Christ, or of the Spirit. Even the conscience within ought not to exercise its powers, nor even to exist in man. If it be said that these would only operate with the free consent of the party, it may be replied that such is the case with all the influences arising in connection with God’s decrees. Is it said that these are influences for good only? So also is it in connection with his decrees. The effective decrees of God, by which he changes in any respect the will of his creatures, are altogether connected with influences for good. In all other respects men are left to act as they please. But their action is known, and known because of God’s decree to leave them thus to act.
(6.) That God should exert no influence over his intelligent creatures also involves that he be excluded from the physical universe.
The very circumstances under which men are supposed to act in Scientia Media are circumstances arising from things around as well as within. Neither can he who can control these circumstances be shut out from the control of those physical events which he knows will affect the will of a voluntary agent. If it be necessary to responsible freedom of the will that man shall not be influenced at all, God must be excluded from the universe; yea, every other being and thing except man. Every man also must be completely isolated from all others, even so far that he shall suppose that he owes no obligations of obedience, and that none shall know his action. These absurd conclusions might even be further extended.
The passages in Scripture supposed to support Scientia Media do not sustain it. These are Genesis 3:22; Ex. 4:8; I Sam. 23:5-14; Jeremiah 38:17-20; Matt. 11:21, 23; Acts, 27:22, 31.
THE WISDOM OF GOD.
Wisdom is that power which enables one to put to practical use the knowledge and skill which he possesses, to choose wise ends of action, and to attain these ends by wise means. It is that guidance of the understanding under which the will determines wisely its pleasure, and puts forth power to accomplish it.
Wisdom in God is infinite mid unerring, choosing always the best end and the best means of attaining it. It is seen in creation, and in providence, but is most signally manifested in redemption.