plan stand to each other, is therefore very far from being a matter of idle speculation. It must determine our theology, and our the- ology determines our rehgion.
Sow the Plan of Crod can he known. If there be such a preconceived divine scheme relating to the sal- vation of men ; and if the proper comprehension of that scheme be thus important, the next question is. How can it be ascertained ? The first answer to this question is that in every system of facts which are really related to each other, the relation is revealed in the nature of the facts. The astronomer, the geologist, and the zoologist very soon discover that the facts of their several sciences stand in a certain relation to each other, and admit of no other. If the relation be not admitted the facts themselves must be denied or distorted. The only source of mistake is either an incomplete induction of the facts, or failing to allow them their due relative importance. One system of astronomy has given place to another, only because the earlier astronomers were not acquainted with facts which their successors discovered. The science has at last attained a state which commands the assent of all competent minds, and which cannot be hereafter seriously modified. The same, to a greater or less extent, is true in all departments of natural sci- ence. It must be no less true in theology. What tlie facts of nature are to the naturalist, the facts of the Bible and of our moral and religious consciousness, are to the theologian. If, for example, the Bible and experience teach the fact of the entire inability of fallen men to anything spiritually good, that fact stubbornly refuses to harmonize with any system which denies efficacious grace or sovereign election. It of itself determines the relation in which the eternal purpose of God stands to the salvation of the individual sinner. So of all other great Scriptural facts. They arrange them- selves in a certain order by an inward law, just as certainly and as clearly as the particles of matter in the process of crystallization, or in the organic unity of the body of an animal. It is true here as in natural science, that it is only by an imperfect induction of facts, or by denying or perverting them, that their relative position in the scheme of salvation can be a matter of doubt or of diversity of opinion. But secondly, we have in theology a guide which the man of science does not possess. We have in the Scriptures not only the revelation of the grand design of God in all his works of creation, providence, and redemption, which is declared to be his own glory, but we have, in many cases, the relation which one
316 PART in. Ch. l — the plan of salvation.
part of this scheme bears to other parts expressly stated. Thus, for example, it is said, that Christ died in order that He might save his people from their sins. We are elected to holiness. Therefore election precedes sanctification. We are chosen to be made holy, and not because we are holy. These revelations con- cerning the relation of the subordinate parts of the scheme of redemption, of necessity determine the nature of the whole plan. This will, become plain from what follows.
As men differ in their understanding of the facts of Scripture, and as some are more careful than others to gather all the facts which are to be considered, or more faithful in submitting to their authority, so they differ in their views of the plan which God has devised for the salvation of men. The more important of the views which have been adopted on this subject are, —
§ 2. Supralapsarianism.
First, the supralapsarian scheme. According to this view, God in order to manifest his grace and justice selected from creatable men (z. e., from men to be created) a certain number to be vessels of mercy, and certain others to be vessels of Avrath. In the order of thought, election and reprobation precede the purpose to create and to permit the fall. Creation is in order to redemption. God creates some to be saved, and others to be lost.
This scheme is called supralapsarian because it supposes that men as unfallen, or before the fall, are the objects of election to eternal life, and foreordination to eternal death. This view was introduced among a certain class of Augustinians even before the Reformation, but has not been generally received. Augustine himself, and after him the great body of those who adopt his system of doctrine, were, and are, infralapsarians. That is, they hold that it is from the mass of fallen men that some were elected to eternal life, and some for the just punishment of their sins, foreordained to eternal death. The position of Calvin himself as to this point has been disputed. As it was not in his day a special matter of discussion, certain passages may be quoted from his writings which favour the supralapsarian and other passages which favour the infralapsarian view. In the " Consensus Genevensis," written by him, there is an explicit assertion of the infralapsarian doctrine. After saying that there was little benefit in speculating on the fore- ordination of the fall of man, he adds, " Quod ex damnata Adse sobole Deus quos visum est eligit, quos vult reprobat, sicuti ad fidem exercendara longe aptior est, ita majore fiructu tractatur."^
1 Niemeyer, CoUectio Confessionum, p. 269.