19 Predestination
19. Predestination Autobigraphy - James H. Oliphant
CHAPTER XIX. The subject of predestination has been threshed out among our people very much in the last few years, and has brought division in some localities. I never approved such expressions as "The absolute predestination of all things." It does not distinguish between right and wrong. These two are as different as any two things can be. To say that God is in no way concerned about the course of sin, does not seem right, either. The Fulton meeting, November, 1900, denied that Satan or chance so ruled as to determine what the world’s history shall be. It appears to me that God does take some control of events so that this is not a world of chance.
Predestination, as defined by Liddle and Scott, means, "for one to determine beforehand what he will do." Note, "WHAT HE WILL DO." This makes the matter easy so far as what God does---all of His acts are predestinated. This is plain and easy. Some have held that predestination relates entirely to salvation. In the places where the word is used that is the subject, but other words are used that convince me that predestination relates to the works of God in providence as well as in grace---God’s decrees extend to His providence as well as grace. I am convinced that it would be extreme to hold that Satan and chance control and direct all that is sinful. This never seemed right to me. At our meeting at Fulton this matter was considered, and so far as I can understand it we said about the right thing. The history of Joseph, and in all that is said of the crucifixion, it seems to me that God is more than a silent, disinterested spectator as to the course of sin. We are sure that God permits it, if the word "permit" means "not hinder." We know He does permit it. I see no objection to the notion that "He determined not to hinder it."
I have seen the subject treated in this way: Divide all events into two groups. In the first, we place all things that God does or causes to be done, and say, these events were "efficaciously decreed, or predestinated." In the other group, place all sinful events and say they were "permissively decreed," meaning that God determined not to hinder them. No sinful event shall ever occur that will dishonor God, we may be sure of this, for God will care for His honor---God will deal with all sin so as to secure His own glory in it. It is a hard subject to fully comprehend. It is easy for all of us to see that we are to blame for sin. There is something within that makes us know this, and we are sure if ever we are saved it will be entirely of mercy.
I attended an association in Missouri in 1881. Some of the elders refused to go on the stand with me because I held that sinners are to blame for sin. I told the elders I would be willing to give my place to another, and let them stay, but the people would not let it be that way. So I went on the stand, and at least one elder went home that morning; and two others in the evening. I took for my text Ephesians i. 6---"To the praise of the glory of His grace." I had a good audience and all understood that I had been rejected for holding that men are to blame for sin.
I claimed that Paul was endeavoring to give enlarged views of the doctrine of grace, "To the praise of the glory of His grace." One word is put on another to give the highest idea possible of "grace." In the second chapter he says, "But God who is rich in mercy." The word mercy is a strong word, but Paul intensifies it by the word "rich." In my text we have the idea of grace raised as high as words can raise it. But if it be true that the sinner is not to blame for sin, why talk of grace or mercy? To be without blame is to be in a good condition, and grace is unnecessary if men are without blame. I have heard our people sing, "Amazing grace how sweet the sound," but if we find the sinner without blame, there is nothing "amazing" in his salvation. Paul says, "That we should be holy and without blame before Him in love." When the work of grace is completed we shall be without blame. But if the sinner is without blame why the work of grace to make him so? I appealed to the heart experience of God’s people. Surely we have confessed our sins to God, and that we were alone to blame for our sins. The brethren were satisfied with my positions, and sang a hymn and gave me the hand in warmest fellowship. An Irish brother reached his hand and said, "The wecked flaes when no man pursues." That sentiment was dropped by those people, and union among them resulted from the meeting.
It is experimental to trace our sins to ourselves, to confess our guilt, not only our sins, but our sinfulness. We confess it all as ours, Surely this is right, and we plead for mercy. Death and ruin are our just wages, and life and heaven only comes as a gift.