LETTER VI.

CALVINISM.

I HAVE already noticed that the sects into which the reformed churches are split, may be classified generally under two great divisions, the one adopting mainly the milder views of Melancthon, whose advice was much used in the reform of the Anglican church; the other following those of Calvin, which were chiefly carried out at Geneva, the birthplace of that reformer, and among the Huguenots of France. It may be well, therefore, before we proceed to notice the particular sects which profess to combine in a greater or less degree the doctrines usually termed Calvinistic, to examine what the opinions are which pass under that name.*

It was at the Synod of Dort, which was assembled in the year 1618, that these opinions received a decided form; for James Arminius, professor of divinity in the University of Leyden, having rejected some part of the Genevan doctrine respecting predestination and grace, this synod was called in order to settle the disputed points. After much debate the opinions of Arminius were condemned, and the doctrine of Calvin was summed up in five points, which gave name to what has been called the Quinqueticular controversy between the Calvinistic and Anti-calvinistic divines of Holland. They related to,

1. Predestination or Election.

2. The extent of redemption.

3. Moral depravity and impotency.†

* Bishop Jewel, in his "Defence of his apology for the Church of England," says, that "the term Calvinist was in the first instance applied to the Reformers and the English Protestants as a matter of reproach by the Church of Rome."

Whatever difference may have existed between Luther and Calvin on the subject of Divine decrees, no language can

4. Effectual calling.

5. Final perseverance of the sanctified.

Calvinists are understood to maintain that predestination is absolute; redemption limited; moral impotency total; grace inevitable; and the salvation of the believer certain. But among Calvinistic as among Arminian divines, there are many shades of difference indicated by the terms high Calvinist, and moderate Calvinist, sub lapsarian and supra lapsarian, scholastic Calvinism and popular Calvinism; which latter has been described as "the Augustinian theology strained off from its mathematics." These all differ so materially that Bishop Horsley found it necessary to admonish his clergy "to beware how they aimed their shaft at Calvinism before they knew what it is, and what it is not;" a great part of what ignorantly goes under that name, being "closely interwoven with the very rudiments of Christianity.” I believe, however, that though differences may subsist among Calvinists themselves, as to the explication of their doctrines, they generally allow,

1. That God has chosen a certain number in Christ, to everlasting glory before the foundation of the world, according to his immutable purpose, and of his free grace and love; without the least foresight of faith, good works, or any conditions performed by the creature; and that the rest of mankind he was pleased to pass by, and ordain them to dishonor and wrath for their sins to the praise of his vindictive justice.

2. That Christ by his death and sufferings made an atonement only for the sins of the elect.*

3. That mankind are totally depraved in consequence of the fall.

4. That all whom God has predestined to life, he is pleased in his appointed time effectually to call by his Word and Spirit out of that state of sin and death in

be stronger than that in which Luther insists upon the moral impotence of man's depraved nature in opposition to the Pelagian doctrine of free will.

*It is difficult to reconcile this doctrine with 2 Cor. v. 14, 15. 1 Tim. ii. 6. 2 Pet. iii. 9. Rom. viii. 32. 1 Tim. iv. 10, &c.

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which they are by nature, to grace and salvation by Jesus Christ.

5. That those whom God has effectually called and sanctified by his Spirit, shall never finally fall from a state of grace.

The prominent feature, then, of the Calvinistic system,* is the election of some, and reprobation of others from all eternity; but to this we may answer, that if all mankind are really appointed to sin and punishment, holiness and salvation irrespectively to any act of their own, then they will be judged in exact opposition to our Saviour's

* The best account of their system is to be found in "The Assembly's Catechism," which is taught their children. To this sect belongs more particularly the doctrine of Atonement, or, "that Christ by his death made satisfaction to the Divine justice for the Elect; appeasing the anger of the Divine Being, and effecting on his part a reconciliation." That thus Christ had, as they term it," the sin of the Elect laid upon him." But some of their teachers do not hold this opinion, but consider Christ's death as simply a medium through which God has been pleased to exercise mercy towards the penitent. "The sacrifice of Christ," says Dr. Magee," was never deemed by any (who did not wish to calumniate the doctrine of atonement) to have made God placable: but merely viewed as the means appointed by Divine wisdom by which to bestow forgiveness." To this it may be further added, that the language used throughout the Epistles of St. Paul with regard to the redemption of man is that of the then familiar slave market. Man is "bought with a price" from his former master, Sin, for the service of God. The scholar who will consult Romans vi. will see immediately that all the metaphors used are those of purchase for military service: "Your members," says he, ver. 13," shall not be the arms (λa) of unrighteousness used for the service of sin; but the arms (a) of righteousness for God. And ver 23, rà yàg ὀψώνια τῆς ἁμαρτίας, θάνατος· τὸ δὲ χαρισμα τῇ Θεῦ, ζωὴ, αἰώνιος ἐν Xgis Inou To nugiw nμav. i. e. The rations of sin are death, but the donative of God is eternal life, by means of Jesus Christ our Lord. It is impossible to express more clearly that it was not the wrath of God which required to be appeased by the great sacrifice the slave was bought by Him for Himself-the price was of course paid to another. Much misunderstanding has arisen from the careless interpretation of these and the like passages, whose phraseology has become obsolete along with the practice of buying and selling slaves, at least in this country.

declaration, that he will reward every man according to his works and again, that it is "not the will of our' Father which is in heaven that one of those little ones," i. e. children, "should perish." These declarations would, I think, sufficiently prove that St. Paul's expressions on the subject relate to national, and not individual election, even had the Apostle himself left his meaning unexplained: for the servant is not greater than his master, and it is not possible that an inspired Apostle should preach a doctrine different from that of Him who commissioned him; but if I mistake not, he has himself taken especial care that his meaning on this important subject should not be misunderstood. For, first, it is a notorious fact, though often overlooked in argument, that the very passage, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion," which is the main support claimed for the doctrine of absolute decrees, is quoted from Exodus, and forms the assurance given by God himself to Moses, that He had separated the Hebrew nation from all the people on the face of the earth.‡ Again St. Paul has asserted that God will render to every man according to his deeds, for there is no respect of persons with God. God will have all men to be saved, &c. &c.

God forbid that we should consider that a man may not be a sincere Christian, who believes himself irrevocably called, elect," ," and inevitably secure of his salvation; or declare that a strict Calvinist cannot be attached to our church: but St. Paul teaches that "Christ died for all;" that grace instead of being irresistible may be received in vain; that those who have been once justified instead of being sure of "final perseverance" and salvation, may "sin wilfully after they have received the knowledge of the truth," and "draw back to perdition," so that it

* Matt. xvi. 27.

Vide Exod. xxxiii. 14, et seq.

+ Matt. xviii. 14.

According to the Calvinistic doctrine above stated, character has no concern whatever with their call; ergo, if this is right, St. Paul is wrong, and mankind are called with respect of persons.

behoves every one heed lest he fall."*

"who thinketh he standeth to take

In regard to "irresistible" (special) "grace," Scripture assures us that grace sufficient for salvation is denied to none; for St. Paul in every passage of the Epistles, which relates to grace, declares that the Spirit works in the souls of all, enabling them, if they do not obstinately resist it, "to work out their salvation." The following passage is taken from the work of a teacher of the doctrine of Special Grace. "The reign of sin consists not in the multitude, greatness or prevalency of sins, for all these are consistent with a state of grace, and may be in a child of God, in whom sin doth not and cannot reign; but in the inbeing of sin without grace, whether it act more or less violently, yea, whether it acts at all or no: yet if the habit of sin possess the soul without any principle of grace implanted, which is contrary to it, that man may be said to be still under the dominion of sin. This mortification then of sin, as to its reigning power, is completed in the first act of conversion and regeneration." But this language is by no means that of St. Paul: for the writer makes grace the test of holiness; whereas the apostle, following therein the doctrine of his master,-" by their fruits ye shall know them,"-makes holiness the test of grace. Indeed the obscurity and perplexing nature of the doctrine above quoted, stands in no favorable contrast with the simple and clear declaration of the Saviour, that we "do not gather grapes of thorns, nor figs of thistles,"-and that therefore the heart must be known by the words and actions and the no less decided and simple exposition of the doctrine of Christ, by the beloved disciple, “Little children, let no man deceive you: he that doeth righteousness is righteous . . . he that committeth sin is of the devil. Whosoever is born of God doth not commit sin...

*This system (Calvinism) by setting aside the idea of a human will, leaves the doctrine of Divine Will barren and unmeaning; the idea of a personal ruler disappears, and those most anxious to assert the government of the Living God have been the great instruments in propagating the notion of an atheistical necessity." Maurice's Kingdom of Christ.

+ Hopkins on the New Birth.