Calvinistic Controversy. Fisk Wilbur
seem studious to cover up and keep out of sight many of its features, and are constantly changing their manner of stating and defending their system. A little attention to the history of the controversy between predestinarians and their opposers, will show the truth and force of this objection. The charge that Calvinism covers up and keeps out of sight some of its most offensive features, does not lie so much against its advocates of the old school, as those of the modern. With the exception of some logical consequences, which we think chargeable upon the system, and which they were unwilling to allow, these early defenders of unconditional election came out boldly and fearlessly with their doctrine. If modern Calvinists would do the same, we should need no other refutation of the system. But even the early supporters of Calvinism, when pressed by their opponents, resorted to various forms of explanation and modes of proof, and also to various modifications of the system itself. Goodwin, in his work entitled, “Agreement of Brethren,” &c, says: – “The question, as to the object of the decrees, has gone out among our Calvinistic brethren into endless digladiations and irreconcilable divisions,” and then goes on to mention nine of these “irreconcilable divisions” that prevailed at his day. At the present day these school subtleties are not so prevalent, but numerous changes of a more popular cast, and such as are suited to cover up the offensive features of the system, are now introduced. The modern defence of this doctrine consists chiefly in the dexterous use of certain ambiguous technicalities which, in this theology, mean one thing, and in common language another. And this is carried to such an extent, that it is now a common thing to hear parishioners contend strenuously that their pastors do not hold to predestination, when it is well known to some, at least, that they do; and that they are exerting themselves to spread the sentiment.
This is a subject, permit me here to say, on which I touch with more reluctance than upon any other point involved in this controversy. To represent the thing as it is, seems so much like accusing our brethren of insincerity and duplicity, that nothing but a regard to truth would induce me to allude to it. Whether this arises from an excessive but honest zeal for their system, or whether it is supposed the cause is so important, and at the same time so difficult to be sustained, that the end will justify what, in other cases, would be judged questionable policy, and hardly reconcilable with the spirit of a guileless Christianity, is certainly not for me to decide. With respect to their motives, they will stand or fall by the judgment of Him that trieth the reins. But the course, at any rate, seems very reprehensible. Take one instance: – All sinners, we are told, may come to Christ if they will; and therefore they are criminal if they do not. – Now this mode of speech corresponds very well with Scripture and reason. And who, that had not been specially instructed in the dialect of this theology, would understand that this mode of speech, according to Hopkinsian technics, implied an inability and an impossibility of obtaining salvation? And yet this is the fact: for though, according to this system, if we have a will to come to Christ, we may, yet by a Divine constitution it is as much impossible to have this will as it is to break the decree of Jehovah, – Hence all such modes of speech are worse than unmeaning; they have a deceptive meaning. They mean one thing in this creed, and another thing in popular language. It never occurs to the generality of mankind, when they are told they may do thus and thus, if they will, that there is a secret omnipotent influence impelling and controlling the will. They suppose these expressions, therefore, mean that, independent of all irresistible foreign influences, they have, within themselves, the power to choose or not to choose: and yet the real meaning of the speaker differs as much from this, as a negative differs from an affirmative.
In perfect accordance with the foregoing, is the common explanation that is given to the doctrine of election and reprobation. Reprobation is kept out of sight; and yet it is as heartily believed by modern Calvinists, as it was by John Calvin himself. It is taught too; but it is taught covertly. And yet when we quote old-fashioned Calvinism, in its primitive plain dress, we are told these are old authors; we do not believe with them: “if we had lived in the days of our fathers, we would not have been partakers with them in their errors,” and yet “they are witnesses unto themselves, that they are the children of them” who taught these errors. They recommend their writings, they garnish their sepulchres, they teach their catechisms to the rising generation; they say, even in their Church articles of faith, “We believe in the doctrines of grace, as held and taught by the fathers and reformers in the Church,” – and especially do they hold to that root and foundation of the whole system, “God hath, from all eternity, foreordained whatsoever comes to pass.”
Since I have alluded to Church articles, it will be in support of this objection to say that the written creeds of Churches partake of this same ambiguous character. They are either expressed in texts of Scripture, or in doubtful and obscure terms; so that different constructions can be put upon them, according to the faith of the subscriber. And instances have been known, in which articles of faith have been altered, again and again, to accommodate scrupulous candidates. And yet their candidates for holy orders, and for professorships, in their theological institutions, are required to subscribe to a rigid Calvinistic creed. In this way it is expected, doubtless, that the doctrine will be maintained and perpetuated, though in other respects public opinion should be accommodated. How would honest John Calvin, if he could be introduced among us, with the same sentiments he had when on earth, frown upon the Churches that bear his name! He would not only call them “silly and childish,” but he would, doubtless, in his bold, blunt manner, charge them with disingenuousness and cowardice, if not with downright duplicity, for thus shunning and smoothing over and covering up the more repulsive features of their system. How would he chide them for shifting their ground, and changing their system, while they nevertheless pretend to build on the same foundation of predestination! He would, we believe, sternly inquire of them what they meant by saying, all sinners, not excepting reprobates, may come to Christ and be saved? – why they pretended to hold to election, and not to reprobation? – how they could reconcile general redemption with particular election? – and especially would he frown indignantly upon that new doctrine, lately preached and defended, in what has been supposed to be the head quarters of orthodoxy in New – England, by which we are taught that derived depravity is not any taint or sinful corruption of our moral constitution, but consists, exclusively and entirely, in moral exercise! But probably he would get little satisfaction from those who profess his creed and bear his name. They would tell him that the old forms of this system were so repulsive, the people would not receive them; and that, being hard pressed by their antagonists, they had thrown up these new redoubts, and assumed these new positions, not only to conceal their doctrine, but if possible to defend it. And as he could get little satisfaction of them, he would get less from us. – Could we meet the venerable reformer, we would thank him for his successful zeal and labour in the Protestant cause; but we would expostulate with him for giving sanction and currency to his “horrible decree.” We would tell him he had committed to his followers a system so abhorrent to reason, and so difficult to be supported by Scripture, that they had been driven into all these changes in hope of finding some new and safe ground of defence; and that, while we considered this as a striking and convincing argument against the doctrine itself, we viewed it as auspicious of its final overthrow; that these changes, refinements, and concealments, were symptoms that the doctrine was waxing old, and was ready to vanish away.
But I must conclude this discourse. To your serious consideration, Christian brethren, I commend the sentiments contained in it. Whatever you may think of the discourse itself, I cannot fail, I think, of escaping censure. Those who accord with the sentiments here defended, will of course approve; and those who believe in predestination will of course be reconciled to the preaching because God hath decreed it. It hath come to pass that I have preached as I have, and therefore it is a part of the Divine plan. It hath come pass that Arminianism exists, and therefore this is a part of the Divine plan. We beg our brethren who differ from us, not to fight against God’s plan if they say it is right for us to fight against it, because this also is decreed – I answer, This only confirms our objections against the system, for it arrays the Deity against himself. From all such inconsistencies, may the God of truth deliver us. Amen.
NUMBER I.
REPLY TO THE CHRISTIAN SPECTATOR. 3
This
The review of the sermon, in the Christian Spectator, is understood to be from the pen of Doctor Fitch, professor of divinity in Yale College.