Calvinistic Controversy. Fisk Wilbur
before it received any notice, so far as the author is informed, from any of the advocates of predestination. After the third edition was announced, there were several passing acrimonious censures in some of the Calvinistic periodicals, which did not affect the merits of the question at issue between us and the predestinarians. At length the Rev. Mr. Tyler, of this city, (Middletown, Conn.) published a sermon which was evidently written in reference to the sermon on predestination. This sermon of Mr. T. might have been noticed; but its general positions were so indefinite, and its modes of illustration so vague, it seemed hardly calculated to narrow the field of controversy or hasten a decision of the question at issue. For example: Mr. T. defines election to be “the eternal purpose of God to renew, sanctify, and save every man whom he wisely can, and no others.” With such a proposition there certainly can be no controversy, for it leaves the subject more vague, and the point in dispute more confused than before a definition was attempted. There are two errors, the antipodes of each other, which, in all controversy, and especially religious controversy, ought to be carefully guarded against. The one is an attempt to make the subjects of difference more numerous and consequential than they are in truth; and the other is an attempt to cover up real differences under indefinite propositions and ambiguous terms. Both these errors may be the result of honest motives: the former may arise from a jealous regard to the truth, and the latter from a love of peace. Both, however, are injurious; for neither does the one promote the cause of truth, nor does the other secure a permanent peace. Indeed, bringing antagonist principles into contact gives an additional impulse to their repellent forces, so that a transient union produces, in the end, greater discord. Though the controversy in the Church, between Calvinists and Arminians, has been long and injurious; yet, as an individual, I never can sign a union creed of doubtful terms and ambiguous articles. Nor can I deem it worth my while to contend about such terms and articles. I should fear the searching interrogatory of Him who questioned Job: “Who is this that darkeneth counsel by words without knowledge?” In the present controversy there is danger of this ambiguity also from a less commendable principle than a love of peace, viz. an adherence to old symbols of faith to avoid the imputation of a change; while, at the same time, to escape the force of unanswerable argument, vague propositions, ambiguous definitions, and equivocal terms are made the bulwark of defence. This principle was alluded to in the sermon on predestination; and although it has given great offence to some of the Calvinists, and is represented by the author of the review which we are about to notice as being “utterly unworthy of the attention of a person who is honestly inquiring after truth;” yet it seems to me he knows little of his own heart who thinks himself incapable of such a course. Nor does it seem utterly unworthy of an honest inquirer after truth to mark the effects of arguments upon systems, since the changes effected in those systems, by the arguments urged against them, show the strength of the one and the weakness of the other. If; therefore, I should undertake to answer Mr. Tyler’s sermon, my strictures would consist chiefly in pointing out its indefiniteness and incongruity. But this, without convincing, might give offence. And although I see no way of continuing the controversy, as the Calvinists now manage it, without alluding to this course of the advocates of predestination, yet I am happy to say there is less of it in the “review” before us than is common in modern treatises on that subject. Though it is a laboured article of about forty-three pages, yet it is generally in a manly style, and sustained by a train of close and skilful argumentation. It would afford me great pleasure to be able to equal the reviewer’s ingenuity, and still more to throw into my reply the serenity of his spirit. I have little occasion, however, in the present case, to dread his talents or lose my temper; for if I understand the reviewer, though his essay bears upon it, if not the “rugged,” at least the decided “aspect of controversy” with my sermon, he is nevertheless in principle an Arminian. I allude now more especially to his views of predestination. On election there is evidently a greater difference between us; and yet it strikes me when a man discards Calvinian predestination, consistency would require that the peculiarities of Calvinian election should be discarded also. At any rate, as the settling of the former question will have a very strong bearing upon the other, I shall confine myself in this article to predestination. I am not certain that I understand the reviewer; but his candour authorizes me to believe that he will explain himself frankly, and correct me if I misunderstand him. If we are agreed on this point we ought to know it, and give over the controversy. If we are not, let us know the precise ground of difference. And in either case we shall be the better prepared to pursue the question of election.
The question in dispute is simply this: What relation is there between the decrees or purposes of God and the responsible acts of man? The Arminian views on this question, as I understand them, are these: God, as a Sovereign, in deciding upon his works, had a right to determine on such a system as pleased him; but, being infinitely wise and good, he would of course choose, in the contemplation of all possible systems, to create such a one as, all things considered, would bring the most glory to himself, and the greatest good to the universe. In infinite wisdom he decided that such a system would be a moral government, consisting of himself, as the supreme and rightful Governor, and of intelligent subjects, having full and unrestrained power to obey or disobey the mandates of their Sovereign. He foresaw that one of the unavoidable incidents of such a government would be the possible existence of moral evil; and, in glancing through the proposed system, he foresaw that moral evil would certainly exist, involving innumerable multitudes in its ruinous consequences. He did not approve of the evil; he did not decree that it should exist: but still evil was a remote result of a decree of his: for although he foresaw that if he made such free agents, and governed them in the manner proposed, they would certainly sin, yet he determined, notwithstanding this certainty, to make these agents and govern them as proposed. He determined, however, that they should be under no necessity of sinning, either by his decree, or by the circumstances in which they should be placed; but if they sinned, it should be their own free choice. As he foresaw they would sin, he also determined upon the plan he would pursue in reference to them as sinners, and arranged, in the counsels of his own infinite mind, the extended concatenation of causes and effects, so as to make the “wrath of man praise him,” and deduce the greatest possible good from the best possible system. Such, it is believed, is Arminianism – such is Methodism – such is the doctrine of the sermon – and such are the dictates of the Bible and of sound philosophy.
The next question is, What is the doctrine of the reviewer? He shall speak for himself. On page 612, of the review, he asks the question, “But in what sense are we to understand the position that he (God) purposes the existence of sin?” He proceeds to answer: “Not necessarily, in the sense of his preferring its existence in his kingdom to its non-existence, &c. In affirming the doctrine of predestination we affirm no more necessarily than that God, with the knowledge that these beings would sin in despite of the best measures of providence and government he could take, purposed to create them and pursue those measures, not for the sake of their sin, but for the good which he nevertheless saw it was possible to secure in his moral kingdom. This would be a purpose with respect to the existence of sin, a purpose to permit its existence, rather than to have no moral system.” – Again, page 613: “Nothing more (touching free agency) is implied in the purpose spoken of than a certainty foreseen of God, that if he creates and upholds that being, and pursues wise and good measures of providence, he (the being) will at a given time, fully choose in a given way.” In page 612 he says, “God confers on them (mankind) in their creation the powers of free agency, and he uses no influence in his providence or government to procure their sin.” Page 614, “He (God) most obviously has no will opposed to his law, though with a foresight of their conduct he should purpose to permit their sin, rather than dispense with the existence of a moral kingdom.” But it is useless to multiply quotations. Suffice it to say that the reviewer’s whole ground of defence against the arguments of the sermon, on the question of predestination, is solely this Arminian explanation of the doctrine of predestination. He acknowledges, nay boldly asserts, in a strain “of rugged controversy” with his brethren who may differ from this view of the subject, that there is no other explanation by which the arguments of the sermon can be avoided – that is, as I understand it, the only way to avoid the arguments against the doctrine of Calvinian predestination is to give it up, and assume the Arminian sentiment on this subject. If the reviewer does not mean this, he will of course explain himself fully, and point out the precise difference between his views and those