4. This doctrine is objectionable, because, contrary to express and repeated passages of Scripture, it necessarily limits the atonement. It will surely not be expected, that we should attempt to prove that Christ “tasted death for every man”—that he “gave himself a ransom for all”—that he “died for all”—that he became “a propitiation for the sins of the whole world”—because, these are so many express Scripture propositions, and rest directly on the authority of God. And while these stand, the doctrine of particular and unconditional election must fall, for the two doctrines are incompatible. That particular election and partial redemption must stand or fall together, has been acknowledged, and is still maintained by most Calvinists; and therefore they have endeavoured to explain away those passages, which so clearly declare that “Christ died for all.” But in this work they have found so many difficulties, that others, and among them most of the Calvinistic clergy in New-England, have acknowledged a general redemption, and have undertaken to reconcile with it the doctrine of particular election and reprobation. But this reconciliation is as difficult as the other. To say nothing now of the utter uselessness of making an atonement for the reprobates, unless for the purpose of making their unavoidable damnation more aggravated, we would ask, What is the object of the atonement? Let these very Calvinists themselves answer. They tell us, that its object was, to open the way, by which it might be possible for sinners to be saved. But has the atonement made it possible for the reprobates to be saved? If so, then perhaps they will be saved, and therefore the idea of unconditional election and reprobation is false. But if the atonement has only made it possible for the elect to be saved, then it was made only for the elect. Let the supporters of this system choose which horn of this dilemma they please; either will destroy their doctrine. For as it is absurd to talk about redeeming grace and Gospel provisions,sufficientto save those who are eternally and effectually excluded from these blessings, so it is idle to talk about a redemption forall, which includes provisions sufficient only to save theelect. Not even the fiction of anatural abilityin all men to serve God and get to heaven, will help this difficulty. For allowing, in the argument, that the reprobates have ability to serve God and gain heaven, without grace, and in spite of God’s decree, still, as this is called anaturalability, it is plain it is not the fruit of the atonement. It is equally irrelevant to argue that the atonement may be said to be universal, because it contains enough to save the whole world, if they would or could embrace it, and it is only their excessive depravity which renders it impossible for them to receive the atonement. For this is the same as to say, that a physician has an efficient remedy to heal his patient, only he is so sick he cannot take it. This excessive weakness is that for which the physician should prescribe, and to which the medicine should be applied. And if it does not come to this it is no medicine for this case. So the atonement, if it is not a remedy for man’s extreme depravity, it is no provision for him. If it does not give a gracious power to all sinners to embrace salvation, it has accomplished nothing for the depraved reprobate. Since, therefore, according to Calvinism, the atonement provides for the reprobate neither natural nor moral ability to serve God, nor makes it possible for him to be saved, it follows, that the atonement is made only for the elect. But as this is contrary to the word of God, the doctrine that leads to this conclusion must be false.
5. If time would permit, I might here notice at some length several objections to this doctrine:—Such as that it takes away all motives to repentance, by giving the sinner just cause to say, “If I am to be saved, I shall be, do what I may; and if I am to be damned, I must be, do what I can;”—it leads to the idea of infant damnation —it weakens the zeal and paralyzes The efforts of devotion and benevolence—it destroys the end of punishment, the original design of which was to prevent sin, but which, according to this doctrine, was designed merely for the glory of God; and sin was ordained for the purpose of giving God an opportunity of glorifying himself in punishing it. These and others might be dwelt upon with effect; but passing them all, I hasten to the conclusion of my arguments, by urging only one more objection to the system I am opposing.
6. We are suspicious of this doctrine, because its advocates themselves seem studious to cover up and keep out of sight many of its features, and are constantly changing their manner of stating and defending their system. A little attention to the history of the controversy between predestinarians and their opposers, will show the truth and force of this objection. The charge that Calvinism covers up and keeps out of sight some of its most offensive features, does not lie so much against its advocates of the old school, as those of the modern. With the exception of some logical consequences, which we think chargeable upon the system, and which they were unwilling to allow, these early defenders of unconditional election came out boldly and fearlessly with their doctrine. If modern Calvinists would do the same, we should need no other refutation of the system. But even the early supporters of Calvinism, when pressed by their opponents, resorted to various forms of explanation and modes of proof, and also to various modifications of the system itself. Goodwin, in his work entitled, “Agreement of Brethren,” &c, says:—“The question, as to the object of the decrees, has gone out among our Calvinistic brethren into endless digladiations and irreconcilable divisions,” and then goes on to mention nine of these “irreconcilable divisions” that prevailed at his day. At the present day these school subtleties are not so prevalent, but numerous changes of a more popular cast, and such as are suited to cover up the offensive features of the system, are now introduced. The modern defence of this doctrine consists chiefly in the dexterous use of certain ambiguous technicalities which, in this theology, mean one thing, and in common language another. And this is carried to such an extent, that it is now a common thing to hear parishioners contend strenuously that their pastors do not hold to predestination, when it is well known to some, at least, that they do; and that they are exerting themselves to spread the sentiment.
This is a subject, permit me here to say, on which I touch with more reluctance than upon any other point involved in this controversy. To represent the thing as it is, seems so much like accusing our brethren of insincerity and duplicity, that nothing but a regard to truth would induce me to allude to it. Whether this arises from an excessive but honest zeal for their system, or whether it is supposed the cause is so important, and at the same time so difficult to be sustained, that the end will justify what, in other cases, would be judged questionable policy, and hardly reconcilable with the spirit of a guileless Christianity, is certainly not for me to decide. With respect to their motives, they will stand or fall by the judgment of Him that trieth the reins. But the course, at any rate, seems very reprehensible. Take one instance:—All sinners, we are told, may come to Christif they will;and therefore they are criminal if they do not.—Now this mode of speech corresponds very well with Scripture and reason. And who, that had not been specially instructed in the dialect of this theology, would understand that this mode of speech, according to Hopkinsian technics, implied an inability and an impossibility of obtaining salvation? And yet this is the fact: for though, according to this system, if we have a will to come to Christ, wemay, yet by aDivine constitutionit is as much impossible to have this will as it is to break the decree of Jehovah,—Hence all such modes of speech are worse than unmeaning; they have a deceptive meaning. They mean one thing in this creed, and another thing in popular language. It never occurs to the generality of mankind, when they are told they may do thus and thus,if they will, that there is a secret omnipotent influence impelling and controlling the will. They suppose these expressions, therefore, mean that, independent of all irresistible foreign influences, they have, within themselves, the power to choose or not to choose: and yet the real meaning of the speaker differs as much from this, as a negative differs from an affirmative.
In perfect accordance with the foregoing, is the common explanation that is given to the doctrine of election and reprobation. Reprobation is kept out of sight; and yet it is as heartily believed by modern Calvinists, as it was by John Calvin himself. It is taught too; but it is taught covertly. And yet when we quote old-fashioned Calvinism, in its primitive plain dress, we are toldthese are old authors;we do not believe with them: “if we had lived in the days of our fathers, we would not have been partakers with them intheir errors,” and yet “they are witnesses unto themselves, that theyare the childrenof them” who taught these errors. They recommend their writings, they garnish their sepulchres, they teach their catechisms to the rising generation; they say, even in their Church articles of faith, “We believe in the doctrines of grace, as held and taught by thefathersandreformersin the Church,”—and especially do they hold to that root and foundation of the whole system, “God hath, from all eternity, foreordained whatsoever comes to pass.”
Since I have alluded to Church articles, it will be in support of this objection to say that the written creeds of Churches partake of this same ambiguous character. They are either expressed in texts of Scripture, or in doubtful and obscure terms; so that different constructions can be put upon them, according to the faith of the subscriber. And instances have been known, in which articles of faith have been altered, again and again, to accommodate scrupulous candidates. And yet their candidates for holy orders, and for professorships, in their theological institutions, are required to subscribe to a rigid Calvinistic creed. In this way it is expected, doubtless, that the doctrine will be maintained and perpetuated, though in other respects public opinion should be accommodated. How would honest John Calvin, if he could be introduced among us, with the same sentiments he had when on earth, frown upon the Churches that bear his name! He would not only call them “silly and childish,” but he would, doubtless, in his bold, blunt manner, charge them with disingenuousness and cowardice, if not with downright duplicity, for thus shunning and smoothing over and covering up the more repulsive features of their system. How would he chide them for shifting their ground, and changing their system, while they nevertheless pretend to build on the same foundation of predestination! He would, we believe, sternly inquire of them what they meant by saying, all sinners, not excepting reprobates, may come to Christ and be saved?—why they pretended to hold to election, and not to reprobation?—how they could reconcile general redemption with particular election?—and especially would he frown indignantly upon that new doctrine, lately preached and defended, in what has been supposed to be the head quarters of orthodoxy in New -England, by which we are taught that derived depravity is not any taint or sinful corruption of our moral constitution, but consists, exclusively and entirely, inmoral exercise!But probably he would get little satisfaction from those who profess his creed and bear his name. They would tell him that the old forms of this system were so repulsive, the people would not receive them; and that, being hard pressed by their antagonists, they had thrown up these new redoubts, and assumed these new positions, not only to conceal their doctrine, but if possible to defend it. And as he could get little satisfaction ofthem, he would get less from us.—Could we meet the venerable reformer, we would thank him for his successful zeal and labour in the Protestant cause; but we would expostulate with him for giving sanction and currency to his “horrible decree.” We would tell him he had committed to his followers a system so abhorrent to reason, and so difficult to be supported by Scripture, that they had beendriveninto all these changes in hope of finding some new and safe ground of defence; and that, while we considered this as a striking and convincing argument against the doctrine itself, we viewed it as auspicious of its final overthrow; that these changes, refinements, and concealments, were symptoms that the doctrine was waxing old, and was ready to vanish away.
But I must conclude this discourse. To your serious consideration, Christian brethren, I commend the sentiments contained in it. Whatever you may think of the discourse itself, I cannot fail, I think, of escaping censure. Those who accord with the sentiments here defended, will of course approve; and those who believe in predestination will of course be reconciled to the preaching because God hath decreed it. It hath come to pass that I have preached as I have, and therefore it is a part of the Divine plan. It hath come pass that Arminianism exists, and therefore this is a part of the Divine plan. We beg our brethren who differ from us, not to fight against God’s plan if they say it is right for us to fight against it, because this also is decreed—I answer, This only confirms our objections against the system, for it arrays the Deity against himself. From all such inconsistencies,may the God of truth deliver us. Amen.
REPLY TO THE CHRISTIAN SPECTATOR.[3]
Thissermon had been before the public almost two years before it received any notice, so far as the author is informed, from any of the advocates of predestination. After the third edition was announced, there were several passing acrimonious censures in some of the Calvinistic periodicals, which did not affect the merits of the question at issue between us and the predestinarians. At length the Rev. Mr. Tyler, of this city, (Middletown, Conn.) published a sermon which was evidently written in reference to the sermon on predestination. This sermon of Mr. T. might have been noticed; but its general positions were so indefinite, and its modes of illustration so vague, it seemed hardly calculated to narrow the field of controversy or hasten a decision of the question at issue. For example: Mr. T. defines election to be “the eternal purpose of God to renew, sanctify, and save every man whom he wisely can, and no others.” With such a proposition there certainly can be no controversy, for it leaves the subject more vague, and the point in dispute more confused than before a definition was attempted. There are two errors, the antipodes of each other, which, in all controversy, and especially religious controversy, ought to be carefully guarded against. The one is an attempt to make the subjects of difference more numerous and consequential than they are in truth; and the other is an attempt to cover up real differences under indefinite propositions and ambiguous terms. Both these errors may be the result of honest motives: the former may arise from a jealous regard to the truth, and the latter from a love of peace. Both, however, are injurious; for neither does the one promote the cause of truth, nor does the other secure a permanent peace. Indeed, bringing antagonist principles into contact gives an additional impulse to their repellent forces, so that a transient union produces, in the end, greater discord. Though the controversy in the Church, between Calvinists and Arminians, has been long and injurious; yet, as an individual, I never can sign aunion creedof doubtful terms and ambiguous articles. Nor can I deem it worth my while to contend about such terms and articles. I should fear the searching interrogatory of Him who questioned Job: “Who is this that darkeneth counsel by words without knowledge?” In the present controversy there is danger of this ambiguity also from a less commendable principle than a love of peace, viz. an adherence to old symbols of faith to avoid the imputation of a change; while, at the same time, to escape the force of unanswerable argument, vague propositions, ambiguous definitions, and equivocal terms are made the bulwark of defence. This principle was alluded to in the sermon on predestination; and although it has given great offence to some of the Calvinists, and is represented by the author of the review which we are about to notice as being “utterly unworthy of the attention of a person who is honestly inquiring after truth;” yet it seems to me he knows little of his own heart who thinks himself incapable of such a course. Nor does it seemutterly unworthyof an honest inquirer after truth to mark the effects of arguments upon systems, since the changes effected in those systems, by the arguments urged against them, show the strength of the one and the weakness of the other. If; therefore, I should undertake to answer Mr. Tyler’s sermon, my strictures would consist chiefly in pointing out its indefiniteness and incongruity. But this, without convincing, might give offence. And although I see no way of continuing the controversy, as the Calvinists now manage it, without alluding to this course of the advocates of predestination, yet I am happy to say there is less of it in the “review” before us than is common in modern treatises on that subject. Though it is a laboured article of about forty-three pages, yet it is generally in a manly style, and sustained by a train of close and skilful argumentation. It would afford me great pleasure to be able to equal the reviewer’s ingenuity, and still more to throw into my reply the serenity of his spirit. I have little occasion, however, in the present case, to dread his talents or lose my temper; for if I understand the reviewer, though his essay bears upon it, if not the “rugged,” at least the decided “aspect of controversy” with my sermon, he is nevertheless in principle an Arminian. I allude now more especially to his views of predestination. On election there is evidently a greater difference between us; and yet it strikes me when a man discards Calvinian predestination, consistency would require that the peculiarities of Calvinian election should be discarded also. At any rate, as the settling of the former question will have a very strong bearing upon the other, I shall confine myself in this article to predestination. I am not certain that I understand the reviewer; but his candour authorizes me to believe that he will explain himself frankly, and correct me if I misunderstand him. If we are agreed on this point we ought to know it, and give over the controversy. If we are not, let us know the precise ground of difference. And in either case we shall be the better prepared to pursue the question of election.
The question in dispute is simply this: What relation is there between the decrees or purposes of God and the responsible acts of man? The Arminian views on this question, as I understand them, are these: God, as a Sovereign, in deciding upon his works, had a right to determine on such a system as pleased him; but, being infinitely wise and good, he would of course choose, in the contemplation of all possible systems, to create such a one as, all things considered, would bring the most glory to himself, and the greatest good to the universe. In infinite wisdom he decided that such a system would be amoral government, consisting of himself, as the supreme and rightful Governor, and of intelligent subjects, having full and unrestrained power to obey or disobey the mandates of their Sovereign. He foresaw that one of the unavoidable incidents of such a government would be the possible existence of moral evil; and, in glancing through the proposed system, he foresaw that moral evil wouldcertainlyexist, involving innumerable multitudes in its ruinous consequences. He did not approve of the evil; he did not decree that it should exist: but still evil was a remote result of a decree of his: for although he foresaw thatifhe made such free agents, and governed them in the manner proposed, they would certainly sin, yet he determined, notwithstanding thiscertainty, to make these agents and govern them as proposed. He determined, however, that they should be under no necessity of sinning, either by his decree, or by the circumstances in which they should be placed; but if they sinned, it should be their own free choice. As he foresaw they would sin, he also determined upon the plan he would pursue in reference to them as sinners, and arranged, in the counsels of his own infinite mind, the extended concatenation of causes and effects, so as to make the “wrath of man praise him,” and deduce the greatest possible good from the best possible system. Such, it is believed, is Arminianism—such is Methodism—such is the doctrine of the sermon—and such are the dictates of the Bible and of sound philosophy.
The next question is, What is the doctrine of the reviewer? He shall speak for himself. On page 612, of the review, he asks the question, “But in what sense are we to understand the position that he (God) purposes the existence of sin?” He proceeds to answer: “Not necessarily, in the sense of his preferring its existence in his kingdom to its non-existence, &c. In affirming the doctrine of predestination we affirm no more necessarily than that God, with the knowledge that these beings would sin in despite of the best measures of providence and government he could take, purposed to create them and pursue those measures, not for the sake of their sin, but for the good which he nevertheless saw it was possible to secure in his moral kingdom. This would be a purpose with respect to the existence of sin, a purpose to permit its existence, rather than to have no moral system.”—Again, page 613: “Nothing more (touching free agency) is implied in the purpose spoken of than acertaintyforeseenof God, that if he creates and upholds that being, and pursues wise and good measures of providence, he (the being) will at a given time, fully choose in a given way.” In page 612 he says, “God confers on them (mankind) in their creation the powers of free agency, and he usesno influencein his providence or government to procure their sin.” Page 614, “He (God) most obviously has no will opposed to his law, though with a foresight of their conduct he should purpose to permit their sin, rather than dispense with the existence of a moral kingdom.” But it is useless to multiply quotations. Suffice it to say that the reviewer’s whole ground of defence against the arguments of the sermon, on the question of predestination, is solely this Arminian explanation of the doctrine of predestination. He acknowledges, nay boldly asserts, in a strain “of rugged controversy” with his brethren who may differ from this view of the subject, that there is no other explanation by which the arguments of the sermon can be avoided—that is, as I understand it, the only way to avoid the arguments against the doctrine of Calvinian predestination is to give it up, and assume the Arminian sentiment on this subject. If the reviewer does not mean this, he will of course explain himself fully, and point out the precise difference between his views and those of the Arminians. If, on this subject, the reviewer is an Arminian, he has too much candor, I trust, not to acknowledge it frankly, and too much moral courage to be afraid of the name. If he is not, the cause of truth and his own consistency of character imperiously demand an explanation. Until this point, therefore, is decided, farther arguments on the merits of the question in which we are supposed to be at issue, are useless.
I am not, however, quite ready to dismiss the review. I stated at the commencement it was difficult to pursue this controversy without alluding to the manner in which it had been conducted on the part of our Calvinistic brethren; but that there was less ground for objection in this article in the Spectator than in most others. There are some things in this article, however, that I cannot justify. I will state them frankly, though I trust in Christian friendship. I cannot approve of the reviewer’s use of terms: though, to my understanding, he has evidently given the doctrine of predestination not merely a newdress, but a newcharacter, yet he more than intimates that it is the old doctrine with only a new method of explanation; and seriously and repeatedly complains of the author of the sermon for “confounding thefactof God’s foreordaining the voluntary actions of men with this or any othersolutionof that fact or theory as to themodein which it comes to pass.” And so confident is the reviewer that he still believes in thefactof predestination, in the old Calvinistic sense, that in stating his sentiments on this subject he uses the same forms of expression which Calvinists have used, when their meaning was as distant from his as the two poles from each other. He tells us, for instance, that “God determined that the events which take place should take place in the very manner in which they do, and for the very ends.” Now if the writer mean what the words naturally imply, then he believes that, in the case of a finally impenitent sinner, God predetermined that all his sinsshouldtake place in the manner they did, and for the very end that he might be damned! Again he tells us, “God, in his eternal purpose, has predetermined all events.” And, quoting from the Assembly’s Catechism, “God, from all eternity, did freely and unchangeably ordain whatsoever comes to pass,” he tells us that this expresses essentially the views entertained by the orthodox Congregationalists of New-England, among whom, I suppose of course, he would include himself. Now, after what I have said of the reviewer’s Arminianism, I doubt not but some of my readers will be startled at these quotations, and be ready to accuse me of great credulity in the judgment I have formed of the writer’s sentiments. I shall exculpate myself, however, by saying, in the first place, that if there is any contradiction in the writer’s sentiments or language, it is not my fault, but his; and if I should attempt to reconcile them, perhaps the reviewer would not thank me for my officiousness. Beside, after what has been said, I feel safer in understanding the reviewer in anArminian sense, because he and some others take it very ill of me that I have represented them as Calvinists. But, in fairness to the reviewer, it is presumed that he will not consider himself justly chargeable with contradiction. He has used these old terms, it is true, and thus hassubscribedto the Calvinistic creed as positively as the staunchest Calvinist; but then, let it be understood, he hasexplainedthat creed, and defined the terms, and protests against being held responsible for any other construction than his own. Hence by God’s predetermining that sinshouldtake place, in the very manner, and for the very ends it does—by God’s foreordaining whatsoever comes to pass—he only means that God foresaw that sin would certainly take place, and predetermined that he would not hinder it, either by refraining from creating moral agents, or by throwing a restraint upon them that would destroy their free agency. In short, that he would submit to it as an evil unavoidably incident to the best possible system, after doing all that he wisely could to prevent it! This isforeordaining sin!!This ispredeterminingthat itshould be!!!I cannot but express mydeepest regretthat a gentleman of the reviewer’s standing and learning should lend his aid and give his sanction to such a perversion of language—to such a confusion of tongues. We do not complain of the doctrine contained in theexplanation;but we protest, in the name of all that is pure in language, in the name of all that is important in the sentiments conveyed by language, against such an abuse of terms. Alas for us! When will the watchmen see eye to eye! when will the Church be at peace! while our spiritual guides, our doctors in divinity, pursue this course? By what authority will the reviewer support this definition? Do the wordspredestinate, orforeordain, ordecreemean, in common language, or even in their radical and critical definition, nothing more thanto permit—not absolutely to hinder—to submit to as an unavoidable but offensive evil?The reviewer certainly will not pretend this. Much less do they mean this when used in a magisterial or authoritative sense, to express the mind and will of a superior or governor toward an inferior or a subject.—What is thedecreeof a king? What is theordinanceof a senate? What is the official determination of a legislative body? Let common sense and common usage answer the question. Not a man probably can be found, from the philosopher to the peasant, who would say these words would bear the explanation of the reviewer. Yet it is in this official and authoritative sense that theologians, and our reviewer among them, use these terms. The Assembly’s Catechism, as quoted by himself, says, “God, from all eternity,did, by the most wise and holy counsel of his own will, freely and unchangeably ordain,” &c. Now it would be a gross insult to common sense to say of such language as this, in the mouth of an earthly potentate, that the sovereign meant by this nothing more than that he permitted the existence of certain unavoidable, and in themselves, highly offensive evils in his kingdom, because he could not remove them without embarrassing the essential operations of his government. There is not, probably, a clearer case in the whole range of philology.
But the use of these terms by those who believe as I understand the reviewer to believe, is the more unjustifiable, because they are used by most Calvinistic authors in a different sense.—Why, then, should the reviewer, believing as he does, continue to use them in the symbols of his faith? Different persons might give different answers to such a question. For one, I would prefer he should answer it himself.
I cannot approve of the reviewer’s censures upon my manner of treating the doctrine of predestination. He accuses me of confounding thedoctrineitself, withmodesof explanation. He says they are perfectly distinct; and though some may have been unfortunate in their modes of explanation, and though he acknowledges my arguments bear against such, yet thefactof the doctrine itself is not thereby affected. His mode of explanation, for example, he thinks untouched by the arguments of the sermon. But his mode of explanation, as we have seen, turns the doctrine intoArminianism. And it would, perhaps, be no difficult matter to show, that any explanation of the doctrine, short of doing it away, would be exposed to all the weight of the arguments urged in the sermon. But the sermon was never written to oppose those who hold to the decrees of God in an Arminian sense. Why then does the reviewer complain of the sermon? Why does he so “deeply regret” that the author of the sermon “should come before the public with an attack on the faith of alarge partof the Christian community, conducted in a way so obviously erroneous and unjust?” The sermon was against Calvinism, not Arminianism. It is true, the reviewer may say, the sermon alludes, in some parts, to the Calvinism of New-England, and therefore he felt himself implicated. But he certainly was not unless he is a New-EnglandCalvinist—unless he believes that “God foreordains whatsoever comes to pass,” in the proper sense of those terms. Indeed, it seems that Calvinism, in its proper character, is as obnoxious to the reviewer, as to the author of the sermon; and the former seems to have taken this opportunity to show thenakednessof the system, and bring into notice a better doctrine. If so, is it safe that the reviewer should still accord to them their old symbols of faith? And is it just, that the author of the sermon should be held the defendant on the record, when the execution is issued against Calvinism itself? In answer to the former question, I would say, it is utterlyunsafe, and never will be approved of, I believe, by Arminians. With respect to the latter question, if it issaferto attack Calvinism in this indirect way, I will not object, though it may seem at present to my disadvantage. But I cannot see that it would be safer—an open bold front always ends best. What if it should subject the reviewer, and the theological doctors in New-Haven generally, to the charge of heresy? Still they ought not to shrink from their responsibilities—they occupy a commanding influence among the Churches and over the candidates of their theological school, and that influence should be openly and decidedly directed to discountenance error. They should remove it, root and branch. Especially should they discard those old symbols of faith, which are not only in themselves, intheir true and proper meaning, a reflection upon the clerical character, and ablack spotupon an otherwise orthodox creed, but are also especially obnoxious, because they are the very articles which the great body of the Calvinists have maintained, in a sense widely different from that of the reviewer. At the head of these stands Calvin, the author of the system, in the Protestant Church. Calvin, who says, “I will not scruple to own that the will of God lays a necessity on all things, and that every thing he wills necessarily comes to pass.” “Adam fell, not only by thepermission, but also by theappointmentof God. He not onlyforesawthat Adam would fall, but alsoordainedthat he should.” “The devil and wicked men are so held in on every side, with the hand of God, that they cannot conceive or contrive or execute any mischief, any farther than God himself doth notpermitonly, butcommand—nor are they held in fetters, but compelled also, as with a bridle, to perform obedience to those commands.” Calvin, it seems, was far from thinking thatappointmentonly meantpermission, or that toordainonly meant certaintyforeseen. In this he was correct: in this he has been followed by a host of writers down to the present day, and copied in numerous ecclesiastical symbols, in different parts of Christendom; and does not the reviewer know that these terms are understood by Hopkins and Emmons, and all the Calvinists of that school, in a sense widely different from his explanation, and in a sense, too, much more in accordance with theproper meaningof the terms? Does he not know that a great majority of the Calvinists of the United States, and perhaps in New-England, even understand these terms, as indeed they ought to be understood, when used in reference to sin, as expressing a preference of sin, in that part of the Divine plan where sin occurs, to holiness in its stead? Indeed, as I understand the reviewer, from the days of John Calvin down to the present hour, there is, on this point, between the great body of Calvinists and himself, almost no likeness, except in the use of words. Theirs is one doctrine—his another. Why, then, does he oppose the opposers of Calvinism, and thus keep error in countenance? Especially, why does he hail from that party, and hoist their signals, and then, alterseemingto get the victory, by espousing the very cause of the assailed, encourage theCalviniststo triumph, as iftheircause had been successful? Is this justice to the author of the sermon? Is it the best way to promote truth? But I forbear. The reviewer’s subsequent explanations may remove these difficulties. At any rate, the cause of truth will doubtless advance. The appearance of this review has given additional strength to the sentiment, Calvinism “is waxing old, and is ready to vanish away.” The dogma that “God has predetermined all events, and elected (in a Calvinistic sense) out of our guilty world all who shall be heirs of salvation,” withers at the touch of advancing truth, and is fast losing credit in the Christian Church.
Since writing the above, I have seen an inquiry of a correspondent in one of the Calvinistic papers, in these words, “Why do our Calvinistic writers retain the words which seem so sadly to perplex our Arminian brethren, when it is certain that we do not attach the signification to them which they always pretend?” and then instances in the word “foreordain.” The editor, in reply, gives as a reason for using these words, that they are Scriptural; and seems to deem it necessary that they shouldpersistin this use until we submit. This reply of the editor reminded me of a remark of Mr. Tyler, in his sermon already alluded to: “The Calvinist contends that God resolved, from eternity, to permit all the sins and miseries which were to take place; and this he calls, in the language of the Bible,foreordination.” Now, not to stop here, to show that no true Calvinist would ever callforeordinationandpermissionthe same thing, for Calvin has, as we have seen, clearly distinguished the two words from each other, I beg the privilege of adding a thought or two on this idea of Scripture authority for the use or these terms. For if it is only because the Scriptures use these words in this sense, that theypersistin using them, I think we may easily settle this question. Let it be shown that the Scriptures use “foreordination,” or “predestination,” in the sense of merepermission—not absolutely hindering. Again: letone passagebe shown in which it is said, God “predestinates” all things, or “foreordains” whatsoever comes to pass. If this cannot be done, how futile, how more than absurd is it, to talk about using these words, because the Scriptures use them! To use Scripture words out of the Scripture sense, and then appeal to Scripture to sanction this use, is as sad a perversion of the Scriptures as it is of logic. Indeed, to give such a meaning to the word predestinate, is at once to take away the principal scriptures quoted by the reviewer, and others, to prove Calvinistic election. See Eph. i, 5; ii, 10; Rom. viii, 29. Does predestination in these passages mean merelyto permit, or notto hinder?and do these passages teach a personal election to eternal life? Is this all the Calvinists mean by theelectionofsovereign grace, not of man, nor of the will of mans but of God? Alas! for the elect! If man does not elect himself, and Godonly predestinates, that is,permits—does not hinderhis election; who, we ask, will elect him? How does error destroy itself! These gentlemen may take which ground they please; they may either acknowledge that Bible predestination means anefficient purpose of Godto accomplish an object, and then meet the sermon on the issue there proposed; or they may interpret these words as the reviewer has, and then give up those passages which they consider their strong hold, in favour of Calvinian election. In either case their system must suffer serious loss. Nothing could be more unfortunate, I think, than this appeal to the Bible to sanction such an abuse of terms. As to the word foreordain, I do not recollect that it occurs in our translation. Jude 4, has “before of old ordained,” &c, but it is in the original very different from the word rendered predestinate. The allusion is to characters that were proscribed for their sins, and designated for deserved punishment. The original for predestinate, proorizo, is used in only one place, so far as I can find, with any direct reference to a sinful act, Acts iv, 28. This passage is quoted by the reviewer. But the determination here spoken of, he himself informs us, relates to “the purpose of God to make an atonement for the sin of the world, by means of the death of Jesus Christ.” Hence the predetermination of God, in this instance, probably refers to theworkof atonement, without including therein any special decree in respect to the means of the suffering. Christcouldhave suffered, even unto death, in the garden without any human means. But inasmuch as these men had the murderous purpose, God “chose to leave Christ to their power,” &c, thereforedecreedthe atonement, butpermittedthe means. This seems to be the most rational construction. But whatever Calvinists may think of this passage, the Scriptural use of the word is clearly on the side of itspropermeaning—anauthoritative ordinancethat the thing predestinatedshall be.
I will avail myself of this opportunity to correct one or two errors of the reviewer, respecting the sentiment of the sermon, which had escaped my notice. He says, my “view of predestination is a determination of God to produce a given result by hisown immediateandefficientenergy.” This is a mistake. I said nothing aboutimmediate energy;this is an essential misrepresentation of the sermon. Again: “On Dr. Fisk’s principle, it is impossible for God to use the voluntary agency of any creature, to accomplish any valuable end in his kingdom, and yet leave that creature accountable for his conduct.” This is so manifestly incorrect and unjust, that I am sure I need only call the attention of the reviewer to it a second time, to secure a correction from himself.
A PROPOSITION TO CALVINISTS.
Thecommunication below contains a proposition from Dr. W. Fisk, which, however much we dislike theological controversies, we believe is appropriate and interesting at this time. Such a discussion, under such arrangements, will give the merits of the controversy to both sides; and will, at least, convince all of one truth—that the Methodist Episcopal Church seeks not concealment from the world or her members, as charged by her adversaries. But it will develop a still more important truth, and that is, what are the settled and definite opinions of the old or the new school in the Calvinistic Churches. It is known to all the world, that there is great difficulty in ascertaining what are the theological opinions of those ancient Churches of the land. They seem to be as far apart from each other as they are from Arminianism; and their replies and rejoinders to each other are as severe as if directed against us. The discussion must be interesting and profitable, carried on by two such persons as Dr. Fisk and his opponent, and under the steady supervision, as to temper and manner, of third parties as proposed. —Eds.
I have just received a pamphlet of about forty-eight pages, containing a series of letters, in answer to my sermon on predestination and election. These letters are written by the Rev. David Metcalf, of Lebanon, Connecticut, and purport to be an answer, not only to the doctrinal part of the sermon, but to the “charges,” as the writer is pleased to call them, contained in the sermon, and published afterward in a specific form, first in the Connecticut Observer, and then in the Christian Advocate and Journal.
It will be recollected by your readers, that I pledged myself to vindicate my statements against any responsible person, who, with his own proper signature, would come forward and deny them: or if I failed to support them, I would retract what I had written. This pledge Mr. Metcalf calls upon me to redeem; not indeed by bringing forward my proofs, or by making a reply; but, having thrown in his plea, he supposes that the cause is decided, and has himself made up the judgment, and issued the execution, and forthwith comes forward, and claims his damage. His words are—“Of the author of the sermon we claim a public acknowledgment of his errors, and make justice and equity the ground of our claim.” Again, “If Dr. F. makes no public retraction from the ground taken in his sermon—if after he shall receive these letters, [!!] remembering also what is said in the Christian Spectator’s review of his sermon, he shall allow another copy of it to be printed, I think he will find it difficult to convince any intelligent candid man, that he is not guilty of breaking the ninth commandment,” &c. The intelligent reader, who has studied human nature, will know how to make suitable allowances for the dogmatical and premature decisions, and high claims contained in the foregoing extracts. It is not an uncommon thing, that a zealous advocate succeeds inconvincing himselfof the truth of his cause; but utterly fails with respect to all others. I do not say, that this writer will not gain his argument; but it requires more “foreknowledge” than I am disposed to accord to him, to affirm this as a “certainty.” I demur against this hasty manner of making up the judgment. I wish to be heard in defence of my statements, and have objections also to bring against his statements, and supposed proofs and arguments.
In the first place, I object to him, that he has not come out and joined issue specifically and directly on any one of my “charges,” but talks for most part in general terms, about the unfairness, injustice, and misrepresentations of the sermon. This circumstance would, of itself, free me from any obligation to notice these letters, on the ground of my pledge in the Observer. But yet, as I feel the most perfect readiness to discuss this subject, and as I hope the cause of righteousness may be served thereby, I will willingly proceed in this controversy, both as to doctrine and policy, provided we can secure some suitable public medium, through which to prosecute the discussion. And on this point Mr. M. complains bitterly of the former editors of the Advocate and Journal—for he had applied, it seems, for the privilege of having his letters inserted in that paper, and was refused, on the ground that “the sermon was not published in the Advocate, and therefore justice did not require that its answer should be.” Now, since these letters are professedly an answer to thewhole sermon, the editors, I think, were perfectly consistent with their former statements, in refusing to publish them. If Mr. M. had confined himself to the charges in the Observer, the editors would undoubtedly have given the subject a place in the columns of the Advocate: as it was, however, I think the charge of injustice and unfairness made against the editors by Mr. M. is entirely gratuitous andunjustifiable. If it was expected to produce aneffecton the public, by such a complaint, I think such an expectation will be disappointed in all places where the subject is understood. And that this was the expectation appears evident from another charge against Methodist preachers, in the following words:—“It is supposed to be the common sentiment, if not ‘the common talk in our land,’ that the Methodist preachers have a strong aversion against their hearers reading our writings. The reason of this, in part, is supposed to be, that they choose to have their people receive all their knowledge of our creed from their statements of it, instead of ours; lest they should be convinced, by our arguments, of the truth of our belief.” Now this charge we wholly and positively deny, and challenge the writer for the proofs of what we know to be, not only an ungenerous, but an unjust allegation. Nothing can be farther from the whole genius of Methodism than this. Does not the reverend gentleman know, that a great portion of our members in New England are those who were once members of Calvinistic congregations? Does he not know that they were trained up in these doctrines from their infancy, and have heard them explained and defended from their earliest recollections? Does he not know that Methodism has made its way against the impressions of the nursery, the catechetical instruction of the priest and the school master—the influence of the pulpit and the press, and in maturer age against the still stronger influence of academies and colleges? Does he not know, also, that all this has been done in this generation? And shall we now be told that Methodists examine but one side of the question? How astonishing such a charge, from a man who can make any pretension to a knowledge of ecclesiastical matters in our country! Does not this writer know, also, that the editors of the Advocate, and others, have called loudly, and almost continually, for information upon this subject, that we might know what the Calvinistic standards are, and ascertain what Calvinism is? and shall we now be told, that Methodists are ignorant of the Calvinistic faith, and, what is worse, the preachers strive to keep them in ignorance, and that with the base purpose of keeping them from a conviction of the truth! We say, if Calvinism is essentially what it was from five to thirty years ago, we know its character as well as we ever can know it. If we do not understand it now, it is either because we have notnatural abilityto understand it, (and therefore. Calvinism itself being judge, we are not criminal,) or it is because the teachers of Calvinism have not hadnatural abilityto make it plain. But if Calvinism is not essentially what it was, we ask what it now is? If it is changed in the hands of its supporters, how much has it changed? Is it Calvinism still, or has it lost its identity? In what does the identity of Calvinism consist? Shall we take the Rev. Mr. Metcalf’s answer to these questions? Shall we take the Christian Spectator’s answers? Mr. M. appears fully to agree with the Spectator, for he makes frequent reference to it, with great apparent approbation. And yet two numbers of this periodical have been issued since my reply to the review of my sermon in that work, in which reply I stated my understanding of the reviewer’s doctrine of predestination, and requested to be informed if I was incorrect; and neither my reply nor my request has been noticed. And yet, let it be understood, that in the last number there is a very laboured article, to show that Dr. Taylor does not differ essentially from the orthodox Calvinistic faith heretofore received.
It is also known, that though Drs. Woods, Griffin, Tyler, Green, and various others, come out and charge a portion of their brethren with a serious and dangerous dereliction from the Calvinistic faith, yet the accused, in their turn, strenuously maintain that they preserve the old landmarks unremoved, and the essential principles of Calvinism unimpaired; and that it is a calumnious charge to say they have departed from the faith of the party.
How shall we judge in this matter? If we think, from our understanding of their writings, that some of them have changed their views, and we ask them if they have, they are silent. If their brethren charge them with changing, they deny it; and, standing up before the world and before the Churches, and before their God, pronouncedeliberatelyandemphatically, the old symbols of faith, as a test oath to prove their orthodoxy. Should we doubt their repeated asseverations? Mr. M., or somebody else, might write another pamphlet to screw us into repentance and confession, for bearing false witness against our neighbour. But if we hold them to the old doctrine, which we have had a good opportunity of learning, from our youth up, we are accused of misrepresentation, and of bearing false witness. None but the advocates of the New-Haven divinity have, to my knowledge, taken a public stand against my sermon; andtheyoppose it becausetheysay it is a misrepresentation of their doctrine.
This, therefore, seems to us to be the state of the case with respect to these gentlemen—We make a representation of Calvinism as we have found it, and have heretofore understood it—they object, because this is not their belief, and therefore we break the ninth commandment! Their own brethren chargethemwith a departure from the old doctrines, and they deny it! and charge them in turn with bearing false witness! In the midst of our perplexity on this subject, while we are looking every way for light, up comes Mr. M. and tells us, we are unwilling our people should know what Calvinists believe!! Is this generous, or just? We repel the charge, and demand proof. And in the mean time, as a farther proof that the charge is unfounded, I will, Messrs. Editors, with your consent and approbation, make a proposition to Mr. Metcalf. It is certainly desirable, that both Calvinists and Methodists should hearboth sides. Mr. M. seems very desirous to enlighten the Methodists. This is very well. But we also wish to enlighten the Calvinists. To accomplish this, the discussion on both sides should be put into the hands of the people on both sides. If, then, some reputable and extensively circulated Calvinistic periodical will publish my sermon, and the discussion whichhasarisen, ormayarise out of it, on both sides, the Christian Advocate and Journal will publish Mr. M.‘s letters and the discussions which shall follow; provided always, that it shall be submitted to the respective editors, whether the pieces are written in respectful and becoming style and language; and provided also, that the Calvinistic editor shall, by consenting to this arrangement, he considered as thereby acknowledging, that Mr. Metcalf is a suitable man to manage the controversy in behalf of the Calvinists, and that you, Messrs. Editors, by consenting to the arrangement, will thereby consent that you are willing to trust the controversy in my hands, to be managed in behalf of the Methodists. To give an opportunity for the Calvinistic periodical to be prepared, I shall wait a reasonable time, when, if the offer is not complied with, I shall want the privilege, perhaps, of occupying the columns of the Advocate, by the insertion of a few numbers touching the present Calvinistic controversy, both as relates to their own differences, and also as relates to the general question between them and us.