THE
CALVINISTIC DOCTRINE
OF
PREDESTINATION
EXAMINED AND REFUTED:
BEING THE SUBSTANCE OF
A SERIES OF DISCOURSES
Delivered in St. George's M. E. Church, Philadelphia,
BY
FRANCIS HODGSON, D. D.
PHILADELPHIA:
HIGGINS AND PERKINPINE.
No. 40 NORTH FOURTH STREET,
1855.
Entered according to the Act of Congress, in the year 1854, by
FRANCIS HODGSON,
in the Office of the Clerk of the District Court of the United
States in and for the Eastern District of Pennsylvania.
PHILADELPHIA:
T. R. AND P. G. COLLINS, PRINTERS.
PHILADELPHIA, July 13, 1854.
Rev. FRANCIS HODGSON, D. D.
DEAR SIR: We, whose names are hereunto annexed, having heard your
recent series of discourses upon the "Divine Decrees," and
believing that their publication at this time would be of great
service to the cause of truth, earnestly desire that such
measures may be taken as will secure their publication at an
early period. We therefore respectfully solicit your concurrence,
and that you would do whatever may be necessary on your part to
further our object:--
JAMES B. LONGACRE, P. D. MYERS,
GARRET VANZANT, R. MCCAMBRIDGE,
JOHN J. HARE, THOMAS W. PRICE,
DANIEL BREWSTER, CHAS. MCNICHOL,
WM. G. ECKHARDT, THOS. M. ADAMS,
CHAS. COYLE, FRANCIS A. FARROW,
BENJAMIN HERITAGE, THOS. HARE,
J. O. CAMPBELL, SAMUEL HUDSON,
JAMES HARRIS, JOSEPH THOMPSON,
WM. GOODHART, DAVID DAILEY,
R. O. SIMONS, JNO. R. MORRISON,
AMOS HORNING, JAMES HUEY,
ENOS S. KERN, JOHN FRY,
JNO. P. WALKER, E. A. SMITH,
JOHN STREET, JAMES D. SIMKINS,
J. W. BUTCHER, S. W. STOCKTON,
JACOB HENDRICK, FOSTER PRITCHETT.
DEAR BRETHREN:--
The motives which induced me to preach the discourses on the
"Divine Decrees" are equally decisive in favor of their
publication, as you propose. I have taken the liberty to
rearrange some parts of them for the benefit of the reader.
Yours,
FRANCIS HODGSON.
To Brothers LONGACRE,
MYERS, and others.
PREDESTINATION.
DISCOURSE I.
"In whom also we have obtained an inheritance, being
predestinated according to the purpose of him who worketh all
things after the counsel of his own will."--EPH. i. 11.
IT would very naturally be expected of a preacher, selecting this
passage as the foundation of his discourse, that he would have
something to say upon the subject of predestination. It is my
purpose to make this the theme of the occasion; and this purpose
has governed me in the selection of the text. The subject is one
of great practical importance. It relates to the Divine
government--its leading principles and the great facts of its
administration. Some suppose that the Methodists deny the
doctrine of Divine predestination, that the word itself is an
offence to them, and that they are greatly perplexed and annoyed
by those portions of Scripture by which the doctrine is
proclaimed. This is a mistaken view. We have no objection to the
word; we firmly believe the doctrine; and all the Scriptures, by
which it is stated or implied, are very precious to us.
There is a certain theory of predestination, the Calvinistic
theory, which we consider unscriptural and dangerous. There is
another, the Arminian theory, which we deem Scriptural and of
very salutary influence. My plan is, _first_, to refute the false
theory; and, _secondly_, to present the true one, and give it its
proper application.
My discourse or discourses upon this subject may be more or less
unacceptable to some on account of their controversial aspect.
This disadvantage cannot always be avoided. Controversy is not
always agreeable, yet it is often necessary. Error must be
opposed, and truth defended. What I have to say, is designed
chiefly for the benefit of the younger portion of the congregation.
I feel that there devolves upon me not a little responsibility in
reference to this class of my hearers. Many of them, I am happy to
learn, are eagerly searching for truth, and they have a right to
expect that the pulpit will aid their inquiries, and throw light
upon their path.
The theory of predestination to which we object affirms that God
has purposed, decreed, predetermined, foreordained, predestinated,
whatsoever comes to pass, and that, in some way or other, he, by
his providence, brings to pass whatever occurs.
The advocates of this doctrine complain loudly that they are
misunderstood and misrepresented. The Rev. Samuel Miller, D. D.,
late of Princeton College, N. J., in a tract on _Presbyterian
Doctrine_, published by the Presbyterian Board of Publication,
complains thus: "It may be safely said that no theological system
was ever more _grossly misrepresented_, or more _foully_ and
_unjustly vilified_ than this." "The gross misrepresentations
with which it has been assailed, the _disingenuous_ attempts to
fasten upon it consequences which its advocates disavow and
abhor; and the _unsparing calumny_ which is continually heaped
upon it and its friends, have _scarcely been equalled_ in any
other case in the entire annals of theological controversy." "The
opponents of this system are wont to give the most _shocking_ and
_unjust_ pictures of it. Whether this is done from _ignorance_ or
_dishonesty_ it would be painful, as well as vain, at present, to
inquire." "The truth is, it would be difficult to find a writer
or speaker, who has distinguished himself by opposing Calvinism,
who has fairly represented the system, or who really appeared to
understand it. They are forever fighting against a _caricature_.
Some of the most grave and venerable writers in our country, who
have appeared in the Arminian ranks, are undoubtedly in this
predicament: whether this has arisen from the want of knowledge
or the want of candor, the effect is the same, and the conduct is
worthy of severe censure." "Let any one carefully and dispassionately
read over the _Confession of Faith_ of the Presbyterian Church, and
he will soon perceive that the professed representations of it,
which are _daily_ proclaimed from the _pulpit_ and the _press_,
are _wretched slanders_, for which no apology can be found but in
the ignorance of their authors."
He places himself in very honorable contrast with those whom he
thus severely condemns: "The writer of these pages," says he, "is
fully persuaded that Arminian principles, when traced out to
their natural and unavoidable consequences, lead to an invasion
of the essential attributes of God, and, of course, to blank and
cheerless atheism. Yet, in making a statement of the Arminian
system, as actually held by its advocates, he should consider
himself inexcusable if he departed a hair's-breadth from the
delineation made by its friends." (pp. 26, 27, 28.)
This writer reiterates these charges, with interesting
variations, in his introduction to a book on the Synod of Dort,
published by the same establishment. "They," says he, "are ever
fighting against an imaginary monster of their own creation. They
picture to themselves the consequences which they suppose
unavoidably flow from the real principles of Calvinists, and
then, most unjustly, represent these consequences as a part of
the system itself, as held by its advocates." Again: "How many an
eloquent page of anti-Calvinistic declamation would be instantly
seen by every reader to be either calumny or nonsense, if it had
been preceded by an honest statement of what the system, as held
by Calvinists, really is." (_Synod of Dort_, p. 64.)
The Rev. Dr. Beecher says, in his work on _Skepticism_: "I have
_never heard a correct_ statement of the Calvinistic system from
an opponent;" and, after specifying some alleged instances of
misrepresentation, he adds: "It is needless to say that
falsehoods _more absolute_ and _entire_ were never stereotyped in
the foundry of the father of lies, or with greater industry
worked off for gratuitous distribution from age to age."
The Rev. Dr. Musgrave, in what he calls a _Brief Exposition and
Vindication of the Doctrine of the Divine Decrees, as taught in
the Assembly's Larger Catechism_, another of the publications of
the Presbyterian Board, charges the opponents of Calvinism in
general, and the Methodists in particular, with not only
_violently contesting_, but also with _shockingly caricaturing_,
and _shamefully misrepresenting_ and _vilifying_ Calvinism--with
"systematic and wide-spread defamation"--with "wholesale
traduction of moral character, involving the Christian reputation
of some three or four thousand accredited ministers of the
gospel." His charity suggests an apology for much of our
"misrepresentation of their doctrinal system" on the ground of
our "intellectual weakness and want of education;" but, for our
"dishonorable attempts to impair the influence" of Calvinistic
ministers, and "injure their churches," he "can conceive of no
apology."
The Rev. A. G. Fairchild, D. D., in a series of discourses
entitled _The Great Supper_, likewise published by the Presbyterian
Board of Publication, complains in these terms: "Sectarian partisans
are interested in misleading the public in regard to our real
sentiments, and hence their assertions should be received with
caution. Those who would understand our system of doctrines, must
listen, not to the misrepresentations of its enemies, but to the
explanations of its friends." (p. 40.) Again: "As these men cannot
wield the civil power against us, they will do what they can to
punish us for holding doctrines which they cannot overthrow by fair
and manly argument. God only knows the extent to which we might
have to suffer for our religion, were it not for the protection of
the laws! For, if men will publish the most wilful and deliberate
untruths against us, as they certainly do, for no other offence
than an honest difference of religious belief, what would they not
do if their power were equal to their wickedness?" (p. 73.)
This writer expresses his sense of the "wickedness of those who
oppose Calvinism" in still stronger terms: "If, then, the
doctrines of grace [Calvinism] are plainly taught in the
Scriptures, if they accord with the experience of Christians, and
enter largely into their prayers, then it must be exceedingly
sinful to oppose and misrepresent them. Those who do this will
eventually be found _fighting against God_. We have recently
heard of persons praying publicly against the election of grace,
and we wonder that their tongues did not cleave to the roof of
their mouth in giving utterance to the horrid imprecation." (p.
178.) Ah! These Methodists are very wicked!
The Rev. L. A. Lowry, author of a recent work, entitled _Search
for Truth_, published by the same high authority, discourses as
follows:--
"When I see a man trying to distort the proper meaning of words,
and, presenting a garbled statement of the views of an opponent,
I take it as conclusive evidence that he has a bad cause; more
when he is constantly at it, and manifests in all that he does a
feeling of uneasiness and hostility towards those who oppose him.
During my brief sojourn in the Cumberland Church, I was called
upon to witness many such exhibitions, that, in the outset of my
ministerial labors, made anything but a favorable impression on
my mind. I found there, in common with all others who hold to
Arminian sentiments, the most uncompromising and _malignant_
opposition to the doctrines of the Presbyterian Church, while
there was _not_ a man that I met in all my intercourse, that
_could_ state fairly and fully what those doctrines are. Their
views were entirely one-sided; the truth was garbled to suit
their convenience; and the creations of their own fruitful fancy
were constantly being presented before the minds of the people,
thereby deepening their prejudices, and drawing still closer the
dark folds of their mantle of ignorance and bigotry." (pp. 65,
66.)
Again: "It is painful to witness the ignorance and stupidity of
men--their malignity and opposition to the truth--who have
learned to misrepresent and abuse Calvinism with such bitterness
of feeling, till, like a rattlesnake in dog-days, they have
become blinded by the poison of their own minds." (p. 156.)
In this attempt to destroy confidence in the veracity of
Arminians, so far, at least, as it is connected with their
representations of Calvinism, leading individuals are singled out
for special animadversion. Dr. Miller assails the moral character
of Arminius. He says of him that, "On first entering upon his
professorship, he seemed to take much pains to remove from
himself all suspicion of heterodoxy, by publicly maintaining
theses in favor of the received doctrines; doctrines which he
afterwards zealously contradicted. And that he did this contrary
to his own convictions at the time, was made abundantly evident
afterwards by some of his own zealous friends. But, after he had
been in his new office a year or two, it was discovered that it
was his constant practice to deliver one set of opinions in his
professional chair, and a very different set by means of private
confidential manuscripts circulated among his pupils." (_Synod of
Dort_, p. 13.)
Dr. Fairchild speaks thus of a passage by Mr. Wesley: "In the
doctrinal _Tracts_, p. 172, is an address to Satan, which we have
no hesitation in saying is fraught with the most concentrated
blasphemy ever proceeding from the tongue or pen of mortal,
whether Jew, Pagan, or Infidel, and all imputed to the Calvinists.
One cannot help wondering how such transcendent impieties ever
found their way into the mind of man; I am not willing to transfer
the language to these pages; but the work is doubtless accessible
to most readers, having been sown broadcast over the land."
(_Great Supper_, p. 150.) He also indorses the charge of forgery
which Toplady made against Mr. Wesley. (See p. 111.)
The late Dr. Fisk is charged with garbling the _Confession of
Faith_ for sinister purposes (p. 111); and with "scandalous
imputations" against Calvinism. (p. 150.)
It is not impossible that our Calvinistic brethren should be
misrepresented. Nor is it impossible that they should misrepresent
both themselves and others. I do not admit that they are thus
misrepresented by their Methodist opponents, but it is not my
intention to refute these charges at this time. I refer to them
now to justify the special caution which I shall observe in
presenting their tenets. They make it necessary for us to prove
beyond the possibility of doubt that they hold the doctrines
which we impute to them. I shall give their views in their own
words.
Calvin says, in his _Institutes_: "Whoever, then, desires to
avoid this infidelity, let him constantly remember that, in the
creatures, there is no erratic power, or action, or motion, but
that they are _so governed _by the secret counsel of God, that
_nothing can happen_ but what is subject to his knowledge, and
DECREED _by his will_." (Vol. i. p. 186.)
Again: "All future things being uncertain to us, we hold them in
suspense, as though they might happen either one way or another.
Yet, this remains a _fixed principle_ in our hearts, that _there
will be_ NO _event which God has not_ ORDAINED." (_Ib_. p. 193.)
Again: "They consider it absurd that a man should be blinded by
the will and command of God, and afterwards be punished for his
blindness. They, therefore, evade this difficulty, by alleging
that it happens only by the permission of God, and not by the
will of God; but God himself, by the most unequivocal declarations,
rejects this subterfuge. That men, however, _can effect_ NOTHING
but by the secret _will_ of _God_, and can _deliberate_ upon
nothing but what he has _previously decreed_, and DETERMINES by
his _secret direction_, is proved by express and innumerable
testimonies." (_Ib_. p. 211.)
Again: "If God simply foresaw the fates of men, and did not also
_dispose_ and _fix_ them by his _determination_, there would be
room to agitate the question, whether his providence or foresight
rendered them at all necessary. But, since he foresees future
events only in consequence of _his decree that they shall
happen_, it is useless to contend about foreknowledge, while it
is evident that ALL _things come to pass rather_ by ORDINATION
and DECREE." (Vol ii. p. 169.)
Again: "I shall not hesitate, therefore, to confess plainly, with
Augustine, 'that the _will_ of God is the _necessity of things_,
and that _what_ he has _willed_ will _necessarily come to pass_.'
" (_Ib_. p. 171.)
Again: "With respect to his secret influences, the declaration of
Solomon concerning the heart of a king, that it is inclined
hither or thither according to the Divine will, certainly extends
to the whole human race, and is as much as though he had said,
that WHATEVER CONCEPTIONS we form in our minds, they we
_directed_ by the _secret_ INSPIRATION of GOD." (_Ib_. p. 213.)
Finally, for the present: "_What God decrees_," says this
celebrated writer, "must NECESSARILY _come to pass_." (_Ib_. p.
194.)
I think it will not be said, by any one who has heard me
attentively, that I either misrepresent, or misunderstand,
Calvin, when I impute to him the doctrine that God has purposed,
decreed, determined, foreordained, predestinated whatsoever comes
to pass, and that he in some way or other brings to pass whatever
occurs.
But it may be objected that we ought not to hold modern
Calvinists responsible for all the doctrines of Calvin; that they
"no further indorse them than as they are incorporated into their
acknowledged creeds." To this we cordially assent. By this rule
we will abide. What, then, is the language of the _Westminster
Confession of Faith_, the established standard of orthodoxy in
the American Presbyterian Churches? The third chapter commends
thus: "God, from all eternity, did, by the most wise and holy
counsel of his own will, freely and unchangeably ordain
whatsoever comes to pass" (p. 15); and, at the commencement of
the fifth chapter, we read: "God, the great Creator of all
things, doth uphold, direct, dispose, and govern all creatures,
actions, and things, from the greatest even to the least, by his
most wise and holy providence."
Observe, he, according to this statement, not only _upholds_ and
_governs_ all creatures, but _directs_ and _disposes_ all
_actions_ and things, from the _greatest_ even to the _least_.
The _Larger Catechism_ says, in answer to the question, "What are
the decrees of God?" "God's decrees are the wise, free, and holy
acts of the counsel of his will, whereby, from all eternity, he
hath, for his own glory, unchangeably foreordained _whatsoever
comes to pass in time_, especially concerning angels and men."
The _Shorter Catechism_ answers the same question by these words:
"The decrees of God are, his eternal purpose according to the
counsel of his will, whereby, for his own glory, he hath
foreordained _whatsoever comes to pass_."
The next question in this Catechism is: "How doth God execute his
decrees?--_Ans_. God executeth his decrees in the works of
creation and providence."
In a work, entitled _An Exposition of the Confession of Faith of
the Westminster Assembly of Divines_, by the Rev. Robert Shaw,
published by the Presbyterian Board of Publication, and revised
by the Committee of Publication, we find the following passages:
"That God _must have decreed all future things_ is a conclusion
which flows necessarily from his foreknowledge, independence, and
immutability." (p. 58.)
Again: "The decrees of God relate to all future things without
exception; _whatever is done in time was foreordained before the
beginning of time_." (p. 59.)
Again: "If from all eternity he knew all things that come to
pass, then from eternity he _must_ have _ordained_ them" (p. 60).
Again: "The foreknowledge of God will necessarily infer a decree;
for God could not foreknow that things would be, unless he had
decreed they should be." (p. 59.)
In another publication of this Board, entitled _Fisher's
Catechism_, we find the following questions and answers:--
"_Q_. What are the decrees of God?--_Ans_. The decrees of God are
his eternal purpose, according to the counsel of his will, whereby,
for his own glory, he hath _foreordained whatsoever comes to
pass_." (p. 51.)
"_Q_. Are all the decrees of God then unchangeable?--_Ans_. Yes:
from all eternity, he hath, for his own glory, unchangeably
foreordained whatsoever comes to pass." (p. 53.)
"_Q_. Does anything come to pass in time but what was decreed
from eternity?--_Ans_. No: for the _very reason why anything_
comes to pass in time, is _because God decreed_ it." (p. 54.)
"_Q_. Are things that are casual or accidental positively
decreed?--_Ans_. Yes." (_Ib_.)
"_Q_. What has the decree of God fixed with respect to man's
continuance in this world?--_Ans_. It has _immovably fixed_ the
precise moment of _every_ one's _life_ and _death_, with _every
particular circumstance thereof_." (_Ib_.)
"_Q_. How does God execute his decrees?--_Ans_. God executes his
decrees in the works of creation and providence." (p. 57.)
"_Q_. What is it for God to execute his decrees?--_Ans_. It is to
bring them to pass; or give _an actual being in time_, to what he
_purposed from eternity_." (_Ib_.)
"_Q_. Does not God leave the execution of his decrees to second
causes?--_Ans_. Whatever use God may make of second causes, in
the execution of his decrees, yet they are _merely tools_ in his
overruling hand, to bring about his glorious designs, and must do
all his pleasure." (_Ib_.)
"_Q_. Are there not certain means by which the decrees of God are
executed?--_Ans_. Yes; but these _means_ are _decreed as well as
the end_." (p. 52.)
"_Q_. Is there an exact harmony or correspondence, between God's
decree and the execution of it?--_Ans_. When the thing decreed is
brought actually into being, it _exactly corresponds_ to the idea
or platform of it _in_ the infinite _mind_ of _God_." (p. 57.)
"_Q_. Can none of the decrees of God be defeated or fail of
execution?--_Ans_. By no means." (_Ib_.)
"_Q_. Does God's governing providence include in it his
_immediate concurrence_ with every action of the creature?--Ans.
Yes; God not only _efficaciously concurs_ in _producing_ the
action, as to the matter of it; but likewise _predetermines_ the
creature to such or such an action, and _not to another, shutting
up all other ways of acting_, and leaving _that only open_ which
he had _determined_ to be done." (p. 67.)
"_Q_. Why are the decrees of God said to be _absolute_?--_Ans_.
Because they depend upon no condition without God himself, but
entirely and solely upon his own sovereign will and pleasure."
(p. 52.)
On page 67 he tells us that "the _worst action_ that was ever
_committed_, the _crucifying_ of the Lord of glory, was _ordered_
and _directed_ by God."
The Rev. Dr. Musgrave says, &c.: "In the former chapter, we
endeavored to explain and prove the three following propositions:--
"1. That _all things that come to pass_ in time, have been
_eternally_ and _unchangeably foreordained_, because most
certainly foreknown to the infinitely perfect Jehovah." (p. 18.)
The Rev. Dr. Boardman, of this city, in his discourses on the
doctrine of election, not only quotes with approbation that part
of the Confession of Faith which says, "God, from all eternity,
did, by the most wise and holy counsel of his own will, freely
and unchangeably ordain whatsoever comes to pass" (p. 49), but
also says: "Some persons appear to think that the Divine decrees
are restricted to spiritual matters. This is so far from being a
correct opinion, that the Scriptures represent ALL EVENTS,
however _trivial_, as being embraced in those decrees." In this
connection, he also affirms "that the Divine decrees embrace not
only _ends_ but _means_, and that both in temporal and spiritual
things, where an end is decreed, the _means_ by which it is to be
reached or accomplished are _also decreed_." (pp. 56, 57.)
Dr. Chalmers, in his discourse on Predestination, says: "Let us
not conceive that the _agency_ of _man_ can bring about _one
single iota_ of _deviation_ from the _plans_ and the _purposes_
of _God_, or that he can be compelled to vary in a single case by
the movement of any of those subordinate beings whom he hath
himself created. There may be a diversity of operations, but it
is God who worketh all in all. Look at the resolute and
independent man, and you then see the purposes of the human mind
entered upon with decision, and followed up by vigorous and
successful exertions. But these _only make up one diversity of
God's operations_. The _will of man_, active, and spontaneous,
and fluctuating as it appears to be, is an _instrument in his
hand_--and he turns it at his pleasure--and he brings other
instruments to act upon it--and he plies it with all its
excitements--and he measures the force and proportion of each of
them--and _every step_ of _every individual_ receives as
_determinate_ a _character_ from the _hand of God_, as every mile
of a planet's orbit, or every gust of wind, or every wave of the
sea, or every particle of flying dust, or every rivulet of
flowing water. This power of God knows no exception. It is
absolute and unlimited, and while it embraces the vast, it
carries its _resistless_ influence to all the minute and
unnoticed diversities of existence. It reigns and operates
through all the secrecies of the inner man. _It gives birth to
every purpose. It gives impulse to every desire. It gives shape
and color to every conception_. It wields an entire ascendency
over every attribute of the mind, and the will, and the fancy,
and the understanding, with all the countless variety of their
hidden and fugitive operations, are submitted to it."
It may be supposed that while we have shown clearly and
indubitably that the doctrine which we propose to examine and
refute is held by Old School Presbyterians, it would be an act of
injustice upon our part, should we impute it to those of the New
School. Many think that the New School have rejected the leading
doctrines of Calvinism, as set forth in the Confession of Faith.
This is a very erroneous impression. A writer in the _Presbyterian
Quarterly Review_--a work recently originated and sustained by New
School Presbyterians--remarks as follows: "Whatever difficulties
there may be in the philosophy of the fact, it is certain that the
idea of Presbyterianism actuates itself theologically in Calvinism."
(Vol. i. No. I. p. 18.)
Again: "So far as we are informed, there is not a minister of our
body who does not love and cherish the Westminster Confession of
Faith as the best human delineation of Biblical theology." (p.
5.)
Again: "After fifteen years, in the body with which we are
connected, no man has moved to alter a tittle of the Confession
of Faith." (p. 3.)
Again: "As we love the Confession of Faith and the Catechisms, we
shall stand ready to vindicate them from Arminian, Socinian, and
infidel assaults on the one side, as well as Antinomian glosses
on the other." (p. 10.)
Again: "We must then, if we would obey the voice of God's
providence, teach our children the priceless glories of their
faith" (p. 152). "Who tells them that the Westminster Confession
of Faith is a model of noble writing?" (p. 153.)
The _Westminster Confession of Faith_, with the _Catechisms_, has
recently been republished by the authority of the New School
General Assembly, as the creed of their Church. Had they made any
material changes in their creed, so far as Calvinism is
concerned, this would have been the time to manifest them. But
the New School _Confession of Faith_ is a mere reprint of that of
the Old School.
The Rev. Albert Barnes, in a sermon in behalf of the American
Home Missionary Society, preached in New York and in Philadelphia,
says of that institution: "It cannot be denied, it need not be
denied, that the form of Christianity which it seeks and expects
to propagate, is that which has been much spoken against in the
world, and known as the Calvinistic form, and that it expects to
make its way because there are minds in every community that are
likely to embrace Christianity in that form, because it is
presumed that the more mind is elevated, and cultivated, and
brought into connection with schools and colleges, the more
likely it will be to embrace that form." (p. 38.)
Again, in a sermon preached before the New School General
Assembly, May 20, 1852, he commences a paragraph with these
words: "The Calvinistic denomination of Christians, of which we
are a part" (p. 12). Again, he says: "As this form of Christianity
is represented in the great denominational family to which we
belong, it combines two things--the Presbyterian form of government,
and the Calvinistic or Augustinian type of doctrine." (_Ib_.)
This eminent writer, whom I hold in very high esteem for his
learning, intelligence, and piety, notwithstanding his Calvinism,
expresses his views of the Divine decrees in these words:--
"But on this point, the entire movement of the world bears the
marks of being conducted according to a plan. We defy a man to
lay his finger on a fact which has not such a relation to other
facts as to show that it is a part of a scheme; and if of a
scheme, _then of a purpose formed beforehand_." (_Introd. to
Butler's Analogy_, p. 53.)
Again: "The event which was thus foreknown, must have been, for
some cause, _certain_ and _fixed_, since an uncertain event could
not possibly be foreknown. To talk of foreknowing a contingent
event as certain, which may or may not exist, is an absurdity."
(_Notes on Romans_, viii. 29.)
Again: "We interpret the decrees of God, so far as we can do it,
by _facts_; and we say that the actual _result_, by whatever
means brought about, is the expression of the _design_ of God."
(_Introd. to Butler's Analogy_, p. 43.)
The _Saybrook Platform and Confession of Faith_, which contains
the faith of the New England Congregationalists, holds precisely
the same language respecting the Divine decrees, with the
Confession of Faith of the Presbyterian Churches.
I am in possession of a work entitled _A Confession of Faith put
forth by the Elders and Brethren of many Congregations of
Christians (baptized upon profession of their faith) in London
and the country_; adopted by the Baptist Association, met at
Philadelphia, September 25, 1752. The chapters in this Confession
which relate to "God's decree" and "Providence," are, with very
slight variations of phraseology, not affecting the sense, the
same with those in the _Westminster Confession of Faith_, and the
_Saybrook Platform_. It is thoroughly Calvinistic.
The _Baptist Catechism_, published by the American Baptist
Publication Society, contains the following question and answer:--
"_Q_. What are the decrees of God?--_Ans_. The decrees of God are
his eternal purposes, according to the counsel of his will,
whereby, for his own glory, he hath foreordained whatsoever comes
to pass."
The _Confession of Faith_ of the Dutch Reformed Church says: "We
believe that the same God, after he had created all things, did
not forsake them or give them up to fortune or chance, but that
he rules and governs them according to his holy will, so that
_nothing happens in this world without his appointment_." Again:
"This doctrine affords us unspeakable consolation, since we are
taught thereby, that nothing can befall us by chance, but by the
direction of our most gracious and Heavenly Father." Mark,
according to this, NOTHING _happens_ but with the APPOINTMENT and
by the DIRECTION of our Heavenly Father.
My hearers will, by this time, be fully convinced that I have not
misstated the Calvinistic doctrine of Divine predestination.
The application of this doctrine to the final destinies of men
and angels constitutes the Calvinistic doctrine of election and
reprobation. Upon this point, Calvin says:--
"Predestination we call the eternal decree of God, by which _he
has determined in himself what he would have become of every
individual of mankind_. For they are _not all created with a
similar destiny_, but _eternal life is foreordained for some_,
and _eternal damnation for others_. Every man _therefore being
created for one or the other of these ends_, we say he is
predestinated either to eternal life or death." (Vol. ii. p. 145.)
Again: "Observe; all things being at God's disposal, and the
decision of salvation or death belonging to him, he orders all
things by his counsel and decree in such a manner, that _some men
are born devoted from the womb to certain death_, that his name
may be glorified in their destruction." (_Ib_. 169.)
Again: "I inquire, again, how it came to pass that the fall of
Adam, _independent of any remedy_, should involve so many nations
with their _infant children_ in eternal death, but because such
was _the will of God_. Their tongues, so loquacious on every
other point, must here be struck dumb. It is an awful decree, I
confess but no one can deny that God foreknew the future final
fate of man before he created him, and that he did foreknow it
_because it was appointed by his own decree_." (_Ib_. 170.)
Upon this point, the _Presbyterian Confession of Faith_, the
_Saybrook Platform_, and the _Baptist Confession of Faith_, hold
the following language:--
"By the decree of God for the manifestation of his glory, some
men and angels are predestinated to everlasting life, and others
foreordained to everlasting death.
"Those angels and men, thus predestinated and foreordained, are
particularly and unchangeably designed; and their number is so
certain and definite, that it cannot be either increased or
diminished.
"Those of mankind that are predestinated unto life, God, before
the foundation of the world was laid, according to his eternal
and immutable purpose, and the secret counsel and good pleasure
of his will, hath chosen in Christ, unto everlasting glory, out
of his mere free grace and love, without any foresight of faith
or good works, or perseverance in either of them, or any other
thing in the creature, as conditions or causes moving him
thereunto, and all unto the praise of his glorious grace."
I do not say that Calvinists never contradict any of these
statements. Nor do I profess to have spread out the entire theory
of Calvinism. The question now relates to their doctrine of
Divine decrees.
I am fully convinced that the times demand a review and
comparison of the two opposing systems, Calvinism and
Arminianism. Our Calvinistic brethren, both Old and New School,
are putting forth high claims in behalf of their system, and
speaking of ours in very disparaging terms.
The Rev. Albert Barnes tells us, in his sermon in behalf of the
Home Missionary Society, preached in 1849, that the more mind is
elevated, and cultivated, and brought into connection with
colleges and schools, the more likely it will be to embrace the
Calvinistic form of Christianity. He thinks that Calvinists will
be increased just in proportion as schools and colleges can be
founded, and an intelligent and educated ministry sent out. He
does not suppose that the entire mind of the west will embrace
Calvinistic views, but he does "expect that a considerable
portion of the _educated_ and _ruling_ mind will" (p. 40). He
tells us, in his sermon delivered before the New School General
Assembly, convened in Washington in 1852, that past history has
shown that the class of minds most likely to embrace the
Calvinistic system "is most likely to be found among the
thinking, the sober, the educated, the firm, the conservative,
and the free" (p. 10); that "the Calvinistic system identifies
itself with education, and a large portion of the cultivated mind
of a community will be always imbued with the sentiments of the
system." (p. 15.)
This seems to imply, whatever may be intended, that Arminianism
has special affinities for ignorance; that it is more indebted to
ignorance than to intelligence for its diffusion; that its
chances for success will be diminished, in proportion as sound
education advances, and the ministry becomes intelligent. If this
be so, Arminians are pursuing a suicidal policy; for no Christian
denomination has established as many colleges and academies in
the same length of time as the Methodists. That Arminianism takes
better than Calvinism with _the masses_ is undeniable; but this
may be because it possesses a superior adaptation to the wants of
humanity. Our Saviour gave it as a distinctive mark of the
ushering in of the last dispensation that the poor have the
gospel preached unto them, which implies that the poor, and
consequently the uneducated, may understand it.
Mr. Barnes goes further. He intimates that the different
theological systems are "the result of some _original peculiarity_
in certain classes of minds;" that "there are minds, not a few in
number, or unimportant in character, which, when converted, will
_naturally_ embrace Calvinism." He "will not undertake to say
whether John Wesley _could_ have been a Calvinist, but he can say
that Jonathan Edwards _could never have been anything else_." He
repeats this sentiment three years after, in these words: "There
are minds, indeed, and those in _many respects_ of a high order,
that _will not_ [mark the phraseology!] see the truth of the
Calvinistic system; but there are minds that _can never_ see the
truth of an opposite system. We could not perhaps undertake to
say whether John Wesley could ever have been a Calvinist, but we
_can_ say that Jonathan Edwards could never have been anything
else; and if there be a mind in any community formed like that
of Edwards, we anticipate that it will embrace the same great
system which he defended."
Now it is inconceivable that Mr. Barnes should consider the
Arminian superior or equal to the Calvinistic mind. That must be
the best mental structure which is most in harmony with the best
theory. The tenor of his remarks indicates clearly his opinion
upon this point.
I can hardly express the astonishment which I felt upon reading
this strange sentiment from so justly distinguished a writer. It
appeared to me to be grossly unphilosophical, implying either
that truth is not homogeneous; that contradictory propositions
may be equally true; or that God has constituted some minds
falsely. It is presumable that between truth and mind, in its
original normal condition--mind not perverted by erroneous
education, or prejudice, or passion, or depravity in any form--
there will be a strict congeniality, so that truth will be
preferred to error. But this doctrine implies that one set of
minds will, under the same circumstances, from their peculiar
natural constitution, prefer the truth, and another set reject
it. It is obviously of very dangerous practical tendency. While
the Calvinist may refer to it to account for his being a
Calvinist, and the Arminian to account for his being an Arminian,
the infidel may claim that it is from the same cause that he is
an infidel. His rejecting the Bible is the natural inevitable
result of the peculiar mental constitution which God gave him.
Mr. Barnes tells us that Calvinism does not appeal to passion;
but, if I am not very greatly mistaken, and you may judge whether
I am or not, its advocates appeal very significantly to pride of
intellect. It offers gross flattery as the price of adhesion and
support. What else can be inferred from the passages which I have
quoted, than that by becoming Calvinists you will class
yourselves with minds of a superior structure, and with the
educated and cultivated, and will occupy an elevation from which
you can look down upon the less favored Arminians?
A writer in the New School _Quarterly Review_ has this remark:
"Our physical frame could about as well be erect, and adapted for
its purposes without a backbone, as piety be complete without
Calvinism." (Vol. i. No. I. p. 19.)
The Rev. Mr. Lowry, in his _Search for Truth_, claims that "the
doctrine of human depravity--the complete ruin of man--the
justice of his condemnation--the legal or covenant relation of
Adam and his posterity--the necessity of an atonement--and its
vicarious nature," "belong exclusively to the Calvinistic
system." He admits that the "Arminian often makes use of the same
phraseology as the Calvinist," but then he rejects the "proper
and scriptural sense." "The Arminian," he says, "attempts to
connect with his system the doctrine of a vicarious atonement,
because the phrase is a popular one, and he cannot well do
without it; but when we come to examine its meaning, we find that
lie has no claim to it whatever. He may hold on to the name, but
nothing more. The substance is as different from the view which
forms a part of his creed, as a city on the Atlantic coast
differs from a small village in the backwoods." (pp. 55, 56.)
Again: "The principles which lie at the foundation of the
Arminian doctrine of _ability_ and _grace_, are not only
calculated to destroy the energies of the Church, and unhinge the
institutions of society, as I have endeavored to show, but they
go still further; they enter the Christian's closet, and destroy
the life and soul of his private devotions. They are calculated
to dry up every fountain, and destroy every spring of religious
feeling and action." (p. 86.)
Again: "Arminians are without any consistent and harmonious
system of doctrine. It is true that, on speaking of the doctrines
of those who hold to Arminian sentiments, we are in the habit of
using the word _system_, but it is only as a matter of convenience
and courtesy. Some of those doctrines may sustain a logical
connection with others--such as the doctrine of falling from grace,
and the denial of divine efficiency in conversion and sanctification
--but Arminianism, as a whole, is a coat of many colors, that has
been patched and pieced since the days of Pelagius, according to
the taste and caprice of the man that wears it." (p. 156.)
Again: "It requires but half an eye to see, that the view of the
fall of man and the relation we sustain to Adam, as found in the
standards of the Methodist Church, vitiate the whole Gospel
scheme; that the principles growing out of the view there
presented, lead to fundamental error with regard to the nature of
virtue and vice, and destroy all human accountability; that the
nature of the remedy found in the same standards necessarily
destroys all motive to intelligent action and labor upon the part
of the Church in the great work before her, holds out no
encouragement to prayer; degrades the character of God to that of
a debtor and apologist for injuries he has done to the creature;
and exalts the creature to heaven by a kind of semi-omnipotence
of his own. Such consequences as these I say are _dangerous and
ruinous_." (p. 157.)
This book derives its importance from its being adopted by the
Presbyterian Board of Publication, and its bearing the _imprimatur_
of that institution. It is commended by their catalogue as "well
worthy of perusal by those who have doubts as to the scriptural
character of those doctrines which ignorance and prejudice brand
as the horrible dogmas of Calvinism.'" It was published in 1852.
A writer in the _Presbyterian_, of June 25, 1853, thus expresses
his views of Arminianism: "Did we preach Arminianism to the
people, we could get ten into our churches where we now get one;
for it must be remembered that Arminianism is far more palatable
to depraved nature than Calvinism." Again: "These brethren go too
fast, get men into the visible kingdom too soon; lull them to
everlasting sleep by their soporific measures and doctrinal
anodynes, thereby breaking down the barriers which separate the
Church from the world, and ruining hundreds of souls where they
save one. Let our young men be made to feel rather that
Arminianism is a dangerous delusion wherever it is preached, and
uphold with all their might and main real old-fashioned
Calvinism."
It is a very common thing with Calvinists to refer opposition to
Calvinism to depravity, as its source. The _Presbyterian Banner_,
for Nov. 5, 1853, contains the following: "The natural heart
recoils from predestination. The ungodly hate it. Our whole
system is too humbling to human pride to find friends even among
the vicious. This is to us a strong affirmation of its truth."
They also claim for Calvinism that it is not only specially
conducive to civil and religious liberty, but that it is
essential thereto. The Rev. Dr. Wilson, of the New School
Presbyterian Church, in an address delivered before the literary
societies of Delaware College, in 1852, went out of his way to
eulogize Calvinism in these terms: "Calvinism and human liberty
flourish side by side, or rather the latter is not found without
the former; and nowhere at this hour is there _true freedom_,
true independence of opinion in Church or State where Calvinism
is not the foundation." Calvinists must be very forgetful of
their history, or they must suppose that all others are ignorant
or forgetful of it. But it is not my intention, at present, to
reply to this extravagant pretension.
I do not object to the publication of these views from the pulpit
and the press. If our brethren entertain them, they have a right
to publish them. It is manly to do so. But it may be obligatory
upon us to stand up for what we believe to be the truth, and to
oppose what we believe to be error. I shall endeavor to do so,
the Lord being my helper.
DISCOURSE II.
"In whom also we have obtained an inheritance, being
predestinated according to the purpose of him who worketh all
things after the counsel of his own will."--EPH. i. 11.
IN the preceding discourse, I called attention to the fact that the
opponents of Calvinism are frequently charged with misunderstanding
through ignorance, or grossly misrepresenting it. I read passages
from several, charging us with calumny, defamation, slander, and
even blasphemy.
In view of these charges, often made and reiterated, and widely
spread, with high official sanction, and likely to be repeated
whenever Calvinism is boldly investigated, I deemed it necessary
to show, by numerous quotations, that I do not misrepresent it
when I impute to it the doctrine that God has willed, proposed,
and decreed whatsoever comes to pass, and that, in some way or
other, he brings to pass whatever occurs. For this purpose, I
referred to the acknowledged publications of the Presbyterian,
Congregational, Baptist, and Reformed Dutch Churches. I noted,
particularly, that this doctrine is held by the New School
Presbyterians, because it is supposed by many that they have
abandoned it, and that their rejection of it constitutes one of
the points of difference between them and the Old School.
I also quoted largely to show that earnest efforts are in
progress to exalt Calvinism, and disparage Arminianism and
Arminians.