Foreknowledge by Joel Hayes - Library of Theology

probable facts of the future. The probability of each man's being saved is, therefore, less than 1/2, say 1/6
or 1/10, and less than 1/2, perhaps 1/6 or 1/10, of the world actually find the way of life.
But we have reason to believe that this probability is different in different cases. If a man is blessed
with an abundance of gospel light, and is surrounded on every hand by Christian example and precept, he
is much more likely to fear God and depart from evil than if he were destitute of these advantages. This, as
a matter of fact, seems to be attested by the most ordinary experience and observation. Aside from
speculation, we readily perceive in our own lives the influence of a Christian father or mother in leading us
to Christ. Had it not been for their godly instruction, and the example constantly before us of their holy lives,
our lives could in all likelihood have been very different. Not only would they have been different in minor
points, but we seem to see very clearly that the probability of our being Christians at all would have been
greatly lessened. And what of the influence of the work of God? "I am not ashamed of the gospel of Christ;
for it is the power of God unto salvation." (Romans 1:16) Does not the word of God, then, have an influence?
It is true that "God is no respecter of persons; but in every nation he that feareth him, and worketh
righteousness, is accepted with him." (Acts 10:34) But, "What advantage then hath the Jew? or what profit
is there of circumcision? Much every way; chiefly, because that unto them were committed the oracles of
God." (Romans 3:1-2) The oracles of God, then, have an influence. Though it is true that God "will render
to every man according to his deeds: to them who by patient continuance in well-doing seek for glory and
honor and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath" (Romans 2:6-8); though it is true that, if those who have not the
lively oracles live up to the light which they have, they are truly righteous, having done the best they could
do, and will be so accounted by the righteous Judge: yet those unto whom are committed the oracles of God
have the advantage, the probability of their doing good and eschewing evil being much greater.
But it may be said, If "there is no respect of persons with God," does it not follow that he gives to
every man an equal chance of being saved? Not necessarily. Doubtless, God makes the probability of rightdoing
(the only ground upon which he can consistently grant the boon of salvation) in every case as high
as he can. Were it possible, he would render it certain. But virtue rendered certain, or a necessary virtue,
as has been well shown by Dr. Bledsoe, is a contradiction in terms, and as such is impossible even to
Omnipotence. As the probability, therefore, could not be increased to certainty, it seems reasonable to
suppose that God could not make the probability equally high in every case. Take, for instance, the case
of two men, one blessed with Christian parents, the other not. We take the facts as they exist in the
providence of God, and not according to some speculation as to what God could or ought to do. By man's
actual constitution, and perhaps as a necessary resultant of the basis of mutual love on which God's moral
universe is built, an influence is exerted by mankind on each other, especially by parents on their children.
From the very fact that such an influence exists, the greater probability of the righteousness and consequent
salvation, of the former seems necessarily to follow. Yet God could not prevent the wickedness of the latter's
parents; he could not, therefore, prevent his smaller chance of salvation.
It is assumed in some quarters that the heathen have an equal chance of salvation with ourselves.
God, it is argued, could not hold them responsible for a want of gospel light that was not accessible to them.
As little is given, but little can be required, say they, and as the little required is in exact proportion to the little
given, the chances of salvation are equal. It is true that they are not responsible for their want of light. It is
true that where little is given, but little can be required. It is true also that the little required is in exact
proportion to the little given, in the sense that no person is required to do more than live up to the best light
that he has. But it does not follow from this that the probabilities of salvation are equal. Salvation is
consequent on right-doing, either the right-doing which is of the law, or the right-doing which is of faith. A
man must be sinless to inherit eternal life. He must possess either that sinlessness which consists in never
having sinned, or that which consists in having his sins pardoned and reversing his original choice.
Practically, an eternal inheritance is consequent on the right-doing which is of faith, "for all have sinned and
come short of the glory of God" (Romans 3:23). But as all men had not originally the same number of
choices to make, and as, therefore, the probability of not sinning at all was not the same to all, so the
probabilities of becoming righteous by faith are not necessarily equal. Responsibility does not necessarily
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