us, has not prevailed. There is, I believe, but one Unitarian pastor,
properly so called, in the state. This sentiment, however, prevails very
extensively in this and all the other New-England states, as well as in
many other parts of the union, under the name of Universalism; a
sentiment which differs but little from Socinianism, and had its origin
doubtless from the same source. About half a century since, a
Calvinistic clergyman, as he was supposed to be to the day of his death,
left a posthumous work, which was published, entitled, "Calvinism
Improved." It was merely an extension of the doctrines of unconditional
election and irresistible grace to all instead of a part. From the
premises, the reasoning seemed fair, and the conclusions legitimate.
This made many converts. And this idea of universal salvation, when once
it is embraced, can easily be moulded into any shape, provided its _main
feature_ is retained.--It has finally pretty generally run into the semi
infidel sentiments, of _no atonement--no Divine Saviour--no Holy Ghost_,
and _no supernatural change of heart;_ as well as "no hell--no devil--no
angry God." It may be a matter of some surprise, perhaps, to a
superficial observer, or to one not personally acquainted with the
circumstances of the case, why, in leaving Calvinism, these men should
go so far beyond the line of truth. But in this we see the known
tendency of the human mind to run into extremes. The repulsive features
of the old system drove them far the other way. It ought to be
remembered, also, that there were few, if any, who were stationed on the
medium line, to arrest and delay the public mind in its fearful recoil
from the "horrible decree." Had Methodism been as well known in
New-England fifty years ago, as it now is, it is doubtful whether
Universalism or Unitarianism would have gained much influence in this
country. Late as it was introduced, and much as it was opposed, it is
believed to have done much toward checking the progress of those
sentiments. And perhaps it is in part owing to the earlier introduction,
and more extensive spread of Methodism, in Connecticut, that
Unitarianism has not gained more influence in the state. This is
undoubtedly the fact in the states of Vermont, New-Hampshire, and Maine,
where Methodism was introduced nearly as early as those other
sentiments. The result has shown that the foregoing supposition is
corroborated by facts in those cases where the experiment has been
tried. These remarks may not now be credited, but the time will come,
when the prejudices of the day are worn out, that the candid historian
will do the subject justice. But to return--though Unitarianism and
Universalism are believed to be dangerous errors, yet, as is often the
case, they have contributed much, doubtless, to detect the errors and
modify the features of the opposite system. Simultaneously with them,
the Methodists have engaged in opposing the Calvinistic dogmas. This
close examination and thorough opposition, with such other causes as may
have cooperated in the work, have driven some of the peculiarities of
the Hopkinsian theory into disrepute, more suddenly even than they rose
into credit. The sublimated doctrine of disinterested benevolence was so
like "an airy nothing," that even the speculative minds of the shrewdest
metaphysicians could not find for it "a local habitation," in heaven or
on earth; and the almost blasphemous dogma, that God was the efficient
cause of sin, was more abhorrent, if possible, than even the horrible
decree of reprobation. Both, therefore, with the exceptions hereafter
mentioned, disappeared. The former, being of an ethereal character,
silently evaporated into "thin air;" but the other, being of a grosser
nature, and withal more essential to the system itself, _settled to the
bottom_, and is now rarely visible, except when the hand of controversy
shakes up the sediment. The doctrine of universal atonement, however,
was retained, and the theological vocabulary was not only retained, but
enlarged and improved. So that from that day to this, we hear but little
of the doctrine of reprobation, or of the decrees of God, but much is
said of God's "electing love," his "Divine sovereignty," and "gracious
purposes." By which is meant, according to the glossary, the doctrine of
unconditional election and reprobation, and of absolute predestination.
The scriptures, also, which used to be quoted to prove the direct
efficiency of God, in producing sin and securing the condemnation of the
reprobate, receive a different explanation, varying but little, if any,
from the Arminian interpretation of those passages. It cannot be
doubted, I think, but there has been quite a change in the views of the
great body of the Calvinists--and yet not so great and so thorough a
change as appearances and terms might at first view seem to indicate. It
is not easy to _eradicate_ old prejudices. And it is often found that
the mind will cling to the first principles of a favourite system, even
after the other parts are so modified as that the new principles would
supplant the old, if suffered to be carried out into a consistent whole.
In every such case, much labour and argument will be spent in trying to
unite the old with the new; but in every instance the rent becomes
worse. This leads to a kind of vacillating policy, and an ambiguous
course of argument, accompanied with reiterated complaints, that the
opposers of the system misunderstand and misrepresent it. And it would
be no wonder if the constant friction in the incongruous machinery
should chafe the mind, and lead to a dogmatic and an impatient spirit.
How far this corresponds with the existing facts, in the Calvinistic
controversy, others can judge. In my own view, the peculiar
circumstances of the case, connected with the known character of the
human mind, fully account for the _apparent_ tergiversation and changing
of argument, in this controversy, without criminating the _motives_ of
our predestinarian brethren, as some have unjustly accused me of doing.
The different parts of the system have lost, in a measure, their
original affinities, and yet they have some partial and irregular
attractions, which lead them to unite in unnatural and grotesque forms.
And as there is no common consent and settled mode of operating among
the many who are experimenting upon the materials, there are various
sectional and individual formations, which are inconsistent with each
other. And their incongruity is the more apparent from the unanimous
effort (which I believe is the only work of union in "the class") to
amalgamate each and every variety with the old substratum of the
system,--"God foreordains whatsoever comes to pass."
The completion of this historical sketch, together with a view of the
present state of the Calvinistic parties, may be expected in the next
number. After which it is proposed to proceed to an examination of the
doctrines in dispute.
NUMBER V.
SAME SUBJECT CONTINUED.
One modification of Calvinism remains to be mentioned. It is known by
the name of the "New Divinity." The theological doctors connected with
Yale college are the reputed authors of this system. It is evident,
however, that the tendency of the Calvinistic theory has been in this
direction for a number of years. The "New Divinity," so alarming to some
of the Calvinists, is only the ripe fruits of the very plants which they
have long cultivated with assiduous care. And why should they start back
at results which they have long laboured to produce? This theory, in the
first place, is an attempt to make the doctrine, and the technical terms
alluded to, coincide. In the second place, it is designed, by a new
philosophy of predestination, to get rid of the "logical consequences"
that have always pressed heavily upon the old system. Finally, it is a
device to reconcile the doctrine of depravity with the former current
sentiment, that man has _natural ability_ to convert himself and get to
heaven without grace. The two pillars of the new system are, 1. "Sin is
not a propagated property of the human soul, but consists wholly in
_moral exercise_." 2. "Sin is not the necessary means of the greatest
good;" or, in other words, "Sin is not preferable to holiness in its
stead." The Calvinistic opposers of this theory tell us that these
sentiments have been held and taught to some extent for the last ten
years. They were more fully and more openly announced, however, by Dr.
Taylor, of the theological school belonging to Yale College, in a concio
ad clerum preached Sept. 10th, 1828. From the time of the publication of
this sermon the alarm has been sounded, and the controversy has been
carried on. The opposers of the new doctrine call it heresy; and in a
late publication they seem to intimate that Dr. T. and his associates
are nearly if not quite as heretical as the author of the sermon on
predestination and election. The doctor and his friends, on the other
hand, strenuously maintain that they are orthodox; and to prove it, they
repeat, again and again, "We believe that God did, for his own glory,
foreordain whatsoever comes to pass." The Christian Spectator, an ably
conducted quarterly journal, is devoted chiefly to the defence of this
theory, aided by the New-York Evangelist, and several other minor
periodicals, and by a very respectable body of the clergy. What
proportion, however, have embraced this system is not known; but many,
both in and out of Connecticut, have espoused the cause with great zeal.
The contest waxes warmer each year. Against the theory, Dr. Woods, of
the Andover theological seminary, Dr. Griffin, of Williams college, Dr.
Tyler, of Portland, the Rev. Mr. Hervey, of Connecticut, and several
others have entered the lists of controversy; and last of all, a
pamphlet, supposed to be the joint labour of a number of clergymen, has
been published, in which the New Divinity is denounced as heresy, a
formal separation of the Churches is predicted, and a withdrawal of
patronage from Yale college is threatened on the ground that "Yale will
become in Connecticut what Harvard is in Massachusetts." It is
uncertain, however, whether those ultra measures will be responded to by
the great body of the clergy in New-England. There is a party which
still adheres to the old--I may say, perhaps, to the _oldest_
modification of Calvinism in this country. This party are for
maintaining the old landmarks at all hazards, rightly judging that these
palliations and explanations of the system will ultimate in its
destruction. They are not numerous, but still respectable as to numbers
and talents. They are sustained in Boston by the Boston Telegraph, so
called, a weekly periodical, which does not hesitate to go the whole
length--_logical consequences and all_. Witness the following quotation
from a review of my sermon, in the number for Jan. 23d. Speaking of the
charge in the sermon, that Calvinism makes God the author of sin, the
writer says:--"The word author is sometimes used to mean _efficient
cause_. Now I am willing to admit that those scriptures which teach that
God has decreed the sinful conduct of men, do imply that he is the
efficient cause of moral evil. For his own glory and the greatest good
he said, _Let there be sin, and there was sin!!!_" The following is
another specimen of Calvinism from the same periodical. If any man
"affirms that man really chooses, and that his acts of will are caused
by his own free, voluntary, and efficient mind, then he is _no
Calvinist_." In this last quotation, as well as in the preceding, there
is the most direct opposition to Dr. Taylor, since he maintains, if I
understand him, that man's is an independent agency--that the human mind
is the originator of thought and volition. Thus are these two branches
of the Calvinistic family directly at variance with each other. And, in
fact, the Telegraph and its supporters are not only at variance with the
newest divinity, but with all the different degrees of _new, newer,
newest_, and denounce them all as heresy.
The present advocates of predestination and particular election may be
divided into four classes:--1. The old school Calvinists. 2.
Hopkinsians. 3. Reformed Hopkinsians. 4. Advocates of the New Divinity.
By the reformed Hopkinsians I mean those who have left out of their
creed Dr. Hopkins' doctrine of disinterested benevolence, Divine
efficiency in producing sin, &c, and yet hold to a general atonement,
natural ability, &c. These constitute, doubtless, the largest division
in the "class" in New-England. Next, as to numbers, probably, are the
new school, then Hopkinsians, and last, the old school. These
subdivisions doubtless run into each other in various combinations; but
the outlines of these four sub-classes are, I think, distinctly marked.
The preceding sketch has been confined mostly to the theological changes
in New-England; but it will apply, to a considerable extent, to other
parts of the nation. The Presbyterian Church, by reason of its
ecclesiastical government, is more consolidated, and of course less
liable to change than the independent Congregational Churches of the
eastern states. But the Presbyterian Church has felt the changes of the
east, and is coming more and more under their influence. It is now a
number of years since the "triangle," as it was called, was published in
New-York. This was a most severe and witty allegory, against the dogmas
and bigotry of old Calvinism. From this work this old theory has
obtained the epithet of "triangular." Whenever a man advocates the
doctrine of limited atonement, imputed sin, and imputed righteousness,
he is said to be "triangular." These old triangular notions are giving
place very rapidly to modern improvements. And although the most
strenuous opposition has been made in the General Assembly, in different
publications, and elsewhere, yet the votes in the last General Assembly
show, I think, that the whole Church is yielding herself up to the
resistless march of innovation. It may be doubted whether the state of
New-York is not emphatically the strong hold of the New Divinity, so far
as popular sentiment is concerned; and whether, indeed, with the
exception of New-Haven, there is not the greatest moral influence
enlisted there, for the propagation of the new theory.
Thus have I endeavoured to glance over the various modifications and
present characteristics of that mode of Christian doctrines called
Calvinism. Here a few suggestions present themselves, which, from their
relation to the present controversy, I will now set down.
It seems singular that, differing as they profess to, so materially, on
many points, each individual of each sub-class should feel himself
injured whenever Calvinism, under this common name, is opposed in any of
its features. The sermon on predestination was against _Calvinism_, and
lo! all parties rise up against the sermon. And yet, whether it object
to Calvinistic policy or to Calvinistic doctrine, the different parties
accuse their opponents of being guilty of the charge, but they
themselves are clear. I cannot think of a single important position
assumed by the sermon against predestination and election, which is not
sustained by Calvinists themselves in opposition to some of their
brethren; nor yet of a single charge against their policy, for their
changes and ambiguous methods of stating and defending their doctrines,
which has not been reiterated by professed Calvinists themselves against
their brethren. Thus the sermon is sustained by the Calvinists
themselves, and yet they all condemn it! If _some_ Calvinists think that
the objections of the sermon lie against some modifications of their
system, is it not possible that these objections have a more _general_
application than any of them seem willing to acknowledge? For example:
it is objected to predestination that it "makes God the author of sin,
destroys free agency, arrays God's decrees against his revealed word,
mars his moral attributes, puts an excuse into the mouth of the
impenitent sinner, implies unconditional reprobation, makes God partial
and a respecter of persons, necessarily limits the atonement," &c. These
charges, say the Calvinists, are very unjust, ungenerous--in fact, they
bear false witness against our neighbours. This is said by Mr. Metcalf,
and by others of the New-Haven school. And yet what says the Spectator,
the organ and oracle of that school? It says of Dr. Tyler, and of others
who oppose the peculiar views of Dr. Taylor, comprising, as we have
seen, the great majority of Calvinists, that their views "limit God in
power and goodness"--"make the worst kind of moral action the best"--"if
carried out in their legitimate consequences, would lead to
universalism, to infidelity, to atheism"--"they confound right and
wrong, and subvert all moral distinctions"--"according to these views,
mankind are bound to believe that they shall please and glorify God more
by sin than by obedience, and therefore to act accordingly"--"nothing
worse can be imputed to the worst of men than this theory imputes to
God"!!![4] Has the author of the sermon said more than this, and worse
than this, of Calvinism? And shall he be accused by these very men of
bearing false witness against his brethren? And let it be observed
farther, in justification of the sermon, that these charges in the
Spectator are made by men who have been brought up at the feet of the
Calvinistic doctors, and have themselves grown up to the character and
rank of doctors in theology. They know the system thoroughly; they have
made it the study of their lives, and have they testified to the truth
respecting this theory? _So then has the author of the sermon_. Such is
the testimony on the one side; and on the other we have decided
predestinarians acknowledging, as an article of their creed, what in the
sermon was urged as only a logical consequence. According to this
system, says the sermon, "the _fiat_ of God brought forth sin as
certainly as it made the world." Hear the Boston Telegraph:--"God, for
his own glory and for the good of the world, said, _Let there be sin,
and there was sin!_" Now I beg the reader to look at this subject for a
moment. For brevity's sake we will call the Boston Telegraph and its
supporters No. 1; the Andover theological seminary and its supporters,
which constitute by far the larger body of predestinarians in
New-England, No. 2; and the New-Haven divines and their supporters No.
3. The sermon charges predestination with making God the author of sin.
No. 2 says this is false: I neither believe it, nor is it to be inferred
from my premises. _It is true_, says No. 1: I am willing to admit that
God is the efficient cause of sin. He said, Let there be sin, and there
was sin. _It is true_, responds No 3, that all who hold and explain
predestination as Nos. 1 and 2 explain it, are exposed to the full force
of the objections in the sermon--against such views "the arguments of
the sermon are unanswerable." No. 2, in vindication, says that No. 1 is
on the old plan--very few hold with him in these days. And as for No. 3,
he is already a rank Arminian; and if he would be consistent, he must
give up unconditional election, and embrace the whole Arminian theory.
Thus do they destroy each other, and confirm the doctrine of the sermon.
And shall we still be told that we do not understand this doctrine? Have
anti-predestinarians misunderstood this from John Calvin's day to the
present? Does honest No. 1 misunderstand it? Does well instructed No. 3
misunderstand it? What then is Calvinism, that cannot, through the lapse
of centuries, make itself understood either by friend or foe? Is not
this, of itself, a suspicious trait in its character? Let us quote a
Calvinistic writer, whose sentiments are much in point, though aimed at
the New Divinity:--"It is a serious ground of suspicion," says this
writer, "that Dr. Taylor has failed, according to his own repeated
declarations, to render his speculations intelligible to others. It must
be granted that a man of sense, who is acquainted with the power of
language, can, if he is disposed, make himself understood." "Some of the
most intelligent men in the country have utterly failed to compass Dr.
T.'s meaning in argument: so that he declares again and again, I am not
understood--I am misrepresented. Who under such circumstances can
refrain from suspicion?" "Another suspicious circumstance in the case
is, that Dr. Taylor expresses himself in ambiguous terms and phrases,
which, though they are designed to influence the mind of a reader,
afford him the opportunity to avoid responsibility." See pamphlet by
Edwardian, pp. 28 and 29. If this is justly said of Dr. Taylor's
_recent_ theory, what shall we say of a system the advocates of which,
"according to their repeated declarations, have not been able to render
their speculations intelligible," after the theory has had exhausted
upon it the highly cultivated intellects of hosts of expositors through
successive generations? "Who, under such circumstances, can refrain from
suspicion?" especially since these advocates have learned "to express
themselves in ambiguous terms and phrases which, though they are
designed to influence the mind of a reader, afford them an opportunity
to avoid responsibility." To Calvinism it may truly be said, "Out of
thine own mouth will I judge thee." Let not the author of the sermon
then be accused of bearing false witness, when his testimony is
predicated on principles which Calvinists have laid down, and is also
corroborated by men of their "own class."
Will it be said, All this is not argument. I answer, The sermon, it is
supposed, contains arguments--arguments which professed predestinarians
themselves tell us are unanswerable against the prevailing modes of
stating and explaining the doctrine. Now let them be answered, if they
can be. Let them be answered, not by giving up predestination, in the
Calvinistic sense, and still professing to hold it--not by attempting to
avoid the logical consequences, by giving the system the thousandth
explanation, when the nine hundred and ninety-nine already given have
made it no plainer, nor evaded at all the just consequences, so often
charged upon it; and when these are answered, it will then be time
enough to call for new arguments.
Having prepared the way, as I hope, by the preceding numbers, for the
proper understanding of the controversy; and having, by the remarks just
made, attempted (with what success the reader must judge) to repel the
charges of misrepresentation and bearing false witness, made against me,
as the author of the sermon which gave rise to the controversy, I am now
prepared, in my next number to commence an examination of some of the
questions of doctrine, connected with this discussion. In doing which,
my object will be, to let "Greek with Greek contend" so far as to show,
if possible, the inconsistency of both, and then present the doctrine
which we believe to be the true system, and show how it stands untouched
by the conflicting elements around it as the immovable foundation of the
Church of God. I shall begin with the Divine purposes including
foreknowledge; then take up human agency and responsibility; and last,
regeneration, connected with the doctrine of human depravity, Divine and
human agency, &c. May He that said, "Let light be, and light was,"
"shine in our hearts, to give the light of the knowledge of the glory of
God, in the face of Jesus Christ."
NUMBER VI.
PREDESTINATION.