Chapter 2

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.