Loe raamatut: «Calvinistic Controversy»

ADVERTISEMENT

The numbers following the sermon on predestination and election, were written at different times, and in some instances at quite distant intervals from each other. This will be received, it is hoped, as an apology for any want of connection or uniformity of style, which the reader may notice. And if any farther apology be necessary, it may be found in the fact, that the entire contents of the volume as it is now presented, were written in the midst of other pressing duties. – And the same reason has prevented my giving the work such a thorough revision, as it should have had, before it was presented to the public, in the more set and imposing form of a book. Such a form was not originally thought of – and now that this is called for, the author is well aware that the public might expect a careful revision and correction of the whole. From this however, he must, of necessity, be excused. He has been able to do little more than correct the typographical errors. If the public have it, therefore, it must go “with all its imperfections on its head.” Only let it be understood, that I do not send it out. The publishers say it is called for; and I consent that it may go. The doctrines I believe, will stand the test of reason and Scripture, although some of the arguments by which they are defended may be found defective.

It was my original design to have added one or two numbers on election; but upon farther reflection, it appeared to me that enough had been said in the sermon on that point; and that at any rate, if Calvinian predestination, and the Calvinistic views of moral agency and regeneration, were found to be fallacious, the whole superstructure must fall of course. On these points therefore, we may safely rest the entire question between us and the Calvinists.

W. Fisk.

Wesleyan University, April 28, 1835.

A DISCOURSE
ON
PREDESTINATION AND ELECTION

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.

Having predestinated us unto the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will, Ephesians i, 4, 5.

In this passage, the kindred doctrines of predestination and election are brought into view. To discuss them, to notice some errors respecting them, and to exhibit what is believed to be the Scriptural and rational view of these doctrines, is the proposed object of the present discourse. In doing this, much that is new cannot be expected. The whole ground of this controversy has been examined and re-examined; and the various arguments, on both sides, have been urged and opposed, by the most able polemics in philosophy and theology. The most, therefore, that can now be expected, is to give a concise view of the subject, in a form and manner suited to the present state of the controversy, and to the circumstances of the present congregation.

It is hoped, at least, that the subject may be investigated in the spirit of Christianity; and that there will be no loss of brotherly and Christian candour, if there be no gain, on the side of truth. Yet, in a desire to give no offence, I must not suppress the truth, nor neglect to point out, as I am able, the absurdity of error, and its unprofitable influences on the minds of those who propagate or receive it. The truth should be spoken, but it should be spoken in love. Neither the subject, nor the age, nor the occasion, will admit of temporizing. With these views, we come to our subject, by examining,

I. Predestination in general;

II. Predestination, in its particular relation to the doctrine of election.

I. By predestination, we understand an efficient predetermination to bring about or accomplish any future event. But as God alone has knowledge to comprehend futurity, and power to direct and control future events; predestination, in a proper and strict sense, can only be used in reference to him. And with respect to God, predestination is that efficient determination which he has maintained from eternity, respecting the control, direction, and destiny of the laws, events, and creatures of the universe. – That God hath a predetermination of this kind, there can be no doubt; and therefore, on this fact, there can be no dispute. But the ground of controversy is, the unlimited extent to which some have carried this idea of predestination. Calvin, on this subject, says, “Every action and motion of every creature is governed by the hidden counsel of God, so that nothing can come to pass, but was ordained by him.” The Assembly’s Catechism is similar: – “God did, from all eternity, unchangeably ordain whatever comes to pass.” And Mr. Buck defines predestination to mean, “The decree of God, whereby he hath, for his own glory, foreordained whatever comes to pass.” With these definitions, which, it is seen, are the same in substance, agree all the Calvinistic divines in Europe and America. – To this view of predestination, others, and we confess ourselves of that number, have objected. We believe that the character and acts of intelligent beings, so far at least as their moral accountability is concerned, are not definitely fixed, and efficiently produced, by the unalterable purpose and efficient decree of God. Here therefore we are at issue. We believe, with the rigid predestinarians, that God hath fixed the laws of the physical and moral world, and that he hath a general plan, suited to all the various circumstances and contingencies of his government; but that it is no part of this plan, efficiently to control and actuate the human will. So far, therefore, as these ultra-predestinarians go beyond us, they affirm what we deny; and of course the burden of proof falls upon them. We shall first, then, hear and answer the arguments in defence of their system, and then bring up our arguments against it.¹

The supporters of this system endeavour to establish their views by a threefold argument – the foreknowledge of God – the necessity of a plan – and Scripture testimony.

1. The first argument is founded on foreknowledge. It is sometimes contended that predestination and foreknowledge are the same. This, however, by the more judicious, is not now insisted on. For it is self-evident, that to know, and to decree, are distinct operations; and to every one acquainted with the common definition of the terms, they must convey distinct and different ideas. And if these are distinct operations in the human mind, they must be also in the Divine mind, unless it can be shown that these terms, when applied to God, have an entirely different meaning from that by which they are understood among men. And as this cannot be pretended, the more common and plausible argument is, that the foreknowledge of God necessarily implies predestination. “For how,” they ask, “can an action that is really to come to pass, be foreseen, if it be not determined? God foreknew every thing from the beginning; but this he could not have known, if he had not so determined it.” “God,” says Piscator, “foresees nothing but what he has decreed, and his decree precedes his knowledge.” And Calvin says, “God therefore foreknows all things that will come to pass, because he has decreed they shall come to pass.” But to this idea there are insuperable objections. Prescience is an essential attribute of the Divine nature. But a determination to do this or that, is not essential to the Divine nature. For aught we can see, God might determine to make a particular planet or not to make it, and in either case the perfection of his nature is not affected. But to know, is so essential to him, that the moment he ceases to know all that is, or will be, or might be, under any possible contingency, he ceases to be God. Is it not absurd, then, to say the least, to make an essential attribute of Deity depend upon the exercise of his attributes? – the Divine prescience depend upon his decrees and determinations? It would seem, by this argument, that, if not in the order of time, at least, in the order of thought, and in the order of cause and effect, the exercise of an attribute preceded the attribute itself; and, in short, the attribute must be exercised, as a cause, to bring it into existence! To this monstrous conclusion we are led by following out this argument. And connected with it is another, equally monstrous and absurd. If God must predetermine events in order to know them, then, as the cause is in no case dependent on the effect, the decrees of God must be passed and his plan contrived, independently of his knowledge, which only had an existence as the effect of these decrees. What must be the character of that plan, and of those decrees, which were formed and matured without knowledge, we will not stop to examine, for the idea borders too closely upon the ludicrous to be dwelt upon in a serious discourse. And yet I cannot see how this conclusion can be avoided, reasoning from such premises. It seems to us, therefore, altogether more consistent to consider that, in the order of cause and effect, the exercise of the Divine attributes is consequent upon their existence; and that the plan of the Almighty is the result of his infinite knowledge; and that the decrees of his throne flow forth from the eternal fountain of his wisdom. This idea, moreover, accords with the Scriptures: – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son.” “Elect according to the foreknowledge of God the Father.” In these passages predestination and the decree of election are most clearly founded on foreknowledge. This, therefore, must settle the question: God foreknows in order to predestinate; but he does not predestinate in order to foreknow.²

But foreknowledge is pressed into this argument in another form. “The foreknowledge of God,” it is said, “is tantamount to a decree; because, inasmuch as God cannot be in a mistake, whatever he foreknows must take place – his knowledge makes it certain.” This is indeed shifting the argument; for if God’s knowledge makes an event certain, of course it is not his predetermination. But, according to this notion, every thing contained in the idea of predestination is implied in foreknowledge, which is only throwing the subject back on the ground first glanced at, that knowledge and decree are both one, which is obviously absurd. Beside, such an idea would make the scriptures that represent God’s foreknowledge as distinct from his decree and antecedent to it, worse than unmeaning: “Whom he did foreknow, them he did predestinate,” would mean, “whom he did predestinate, them he did predestinate” – and, “Elect according to the foreknowledge of God,” would only mean, “that the decree of election was according to the decree of election!” the absurdity of which is too apparent to need comment. And it may be urged, farther, in reply to this argument, that knowledge or foreknowledge cannot, in the nature of things, have the least possible influence in making an event certain. It is not at all difficult to conceive how the certainty of an event can beget knowledge; but if any one thinks that knowledge is the cause of certainty, let him show it – to me such a connection is inconceivable. Whatever God foreknows or foresees, will undoubtedly come to pass. But the simple question is, Does the event take place because it is foreknown, or is it foreknown because it will take place? Or, in other words, Does God know an event to be certain because it is certain, or does his knowing it to be certain make it certain? The question thus stated, at once suggests the true answer; for he would be considered a fool or a madman who should seriously assert that a knowledge of a certainty produced that certainty. According to that, a certainty must exist in order to be foreknown; and it must be foreknown in order to exist! From all which it appears that foreknowledge can have no influence in making a future event certain. Since, therefore, foreknowledge is not predestination; and does not, according to Scripture or reason, follow predestination as a consequence, and has no possible influence in making an event certain, no proof can be drawn from the Divine prescience in favour of the doctrine that God hath foreordained whatsoever comes to pass.

2. But predestination is argued from the necessity of a Divine plan. “It cannot be conceived,” it is said, “that God would leave things at random, and have no plan. But no alteration of his plan can take place upon condition that his creatures act in this or that way.” But this argument is easily answered, at least for the present. For it assumes what ought to be proved; and what has not, to my knowledge, ever been proved, viz. that to deny Calvinian predestination, is to deny that God has a perfect plan. We acknowledge and maintain that God has a plan, one part of which is, to govern his responsible subjects, without controlling their will, by a fixed decree – to punish the incorrigible, and save those who repent and believe. Does such a plan imply the necessity of a change, “on condition that his creatures act in this or that way?” If, indeed, it was necessary for God to decree an event, in order to foreknow it, this inference might be just. But as this is seen to be false, it follows that a perfect God, whose eye surveys immensity and eternity at a glance, and who necessarily knows all possibilities and contingencies; all that is, or will be, can perfectly arrange his plan, and preclude the possibility of a disappointment, although he does not, by a decree of predestination, fix all the volitions and acts of his subjects. Even in human governments, where the rulers can have no knowledge of the individuals who will transgress, or of the nature and extent of the transgressions, the principles and plan of government undergo no change to accommodate themselves to the contingent acts of the subjects. How absurd, then, to suppose that the all-wise Ruler of the universe will be subject to disappointment, unless he predestinate the transgressions of sinners, and the obedience of his saints! The truth is, in my view, this idea detracts from the wisdom of God; for the perfection of his plan, as they maintain it, is predicated on the imperfection of his attributes. But our view of the Divine plan accords well with our idea of his infinite nature. Over the universe, and through eternity, he throws his all-pervading knowledge – as he is in every point of wide immensity, so he is in every moment of long eternity – and can such a God be disappointed?

3. “But,” say the advocates of this system, “supposing there are difficulties in this subject, the Scriptures abound with passages which at once prove the doctrine.” If this is true, then indeed we must submit. But the question is, where are these passages? After such a strong assertion, it would probably appear surprising to one unacquainted with this subject, to learn that there is not a single passage which teaches directly that God hath foreordained whatsoever comes to pass. Yet this is the fact. If this doctrine is taught in Scripture, it is in an indirect manner. Nor will it follow, because God hath predestinated some things, that he hath, therefore, decreed all things. All those passages then which have been so frequently quoted as proof of this doctrine, which only go to prove, that God hath predetermined certain events, are not proof in point. Where are the passages that say he hath decreed all things? We know of many which say of certain events that have come to pass, that God did not command them, nor will them; so that the abundant Scripture proof seems altogether on the other side of the question. It is argued, however, that certain acts of moral agents, even those acts for which they are held responsible, are, according to the Scriptures, the results of God’s predetermination, and therefore it is reasonable to infer that all are. This general conclusion, however, is not contained in the premises; nevertheless, if the premises are true, if it can be proved from Scripture that God holds his creatures responsible for the results of his own decrees, such Scripture proofs would be strong arguments to ward off the objections that are brought against this system. For if it is consistent with a righteous God to make a moral agent responsible for one event which was the result of a Divine decree, upon the same principle, perhaps, he might make him responsible for all, though all were decreed. Let us then look at those scriptures, “As for you,” says Joseph to his brethren, speaking of their injustice to him, “ye thought evil against me, but God meant it for good.” Now without stopping here to inquire whether Joseph was inspired to utter this sentiment, we are ready to acknowledge, that there are a number of similar scriptures which teach that, in the results of the wicked acts of wicked men, God had a design and a controlling influence, and thereby made them subservient to his own purposes. He hath wisdom and power “to make the wrath of man praise him, and to restrain the remainder of wrath.” But does he therefore decree the wrath itself? And is this wrath necessary to the accomplishment of his purposes? As well might it be said, that because a government, in quelling a rebellion, replenished its exchequer from the confiscated estates of the rebels, therefore that government decreed the rebellion, and was dependent upon it for the prosperity of the nation. Let it be distinctly understood then, that to overrule and control the results of an act is altogether different from making the act itself the result of an overruling and controlling power.

Again it is said, “The Lord hath made all things for himself, yea, even the wicked for the day of evil.” That the Lord hath made all things for his own glory, is a proposition easily understood, and doubted, I trust, by none; and this is evidently the meaning of the former member of this passage. The latter clause, if it helps the cause for which it is quoted at all, must mean, that the Lord has predestinated men to be wicked, that he might make them miserable. But it is not necessary to make the text speak this shocking sentiment. We should do the text no violence to explain it thus – The Lord hath destined the wicked for the day of evil, and this shall be for his glory.

But there is another class of passages like the following: – “He doeth according to his will in the army of heaven, and among the inhabitants of the earth.” “He worketh all things after the counsel of his will.” “I will do all my pleasure.” But these passages establish nothing, in opposition to our views, unless it should first be proved, by other passages, or in some other way, that it is God’s will and pleasure to work all things, even wickedness, in the wicked. These scriptures prove that all God’s works are in accordance with his own will and pleasure; and that he will accomplish them in spite of the opposition of sinners. If it pleases him to form his moral government, so as to leave the responsible acts of his subjects unnecessitated by his decree, this he will do, for “he will do all his pleasure.”

But there is still another class of texts, which are supposed to favour the doctrine we are opposing, more than any others, viz. those passages which seem to represent God as bringing about and procuring the wickedness of the wicked. Like the following: – “And I will harden Pharaoh’s heart, that he should not let the people go.” “Now therefore the Lord hath put a lying spirit in the mouth of all these thy prophets.” “He hath blinded their eyes and hardened their hearts.” “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands ye have crucified and slain.” On these and similar passages it may be remarked, that God blinds men and hardens their hearts judicially, as a just punishment for their abuse of their agency. And for this act of his, in blinding and hardening them, he does not make them responsible. But he holds them responsible for that degree of wickedness which made it just and necessary to give them over to this hardness of heart and blindness of mind. And since there are wicked men and lying spirits, they become fit instruments in deceiving and tormenting each other; and therefore God gives them power and liberty to go abroad, “deceiving and being deceived.” But how does this prove that God hath decreed sin? The idea that God hath made sin and wicked spirits the instruments of hardening and tormenting the incorrigible sinner, and finally of shutting the door of hope against him, has no kind of affinity to the idea, that he decreed the sin which occasioned this hardness, or ordained the wickedness of this lying spirit.

As to the passage from the Acts, none of us deny but that Jesus Christ was delivered up to suffer and die, by the determinate counsel and foreknowledge of God; but it is most emphatically denied, that this or any other scripture proves, that the taking and slaying of Jesus Christ by wicked hands, was the result of the determinate counsel and foreknowledge of God. If any think otherwise, let them prove it.

Having stated and, as our time would permit, examined the arguments in favour of the sentiment we are opposing, we are prepared to urge against this doctrine, not only that its arguments are unsound and insufficient, but also that the system itself is liable to the most serious and formidable objections.

1. This doctrine of predestination makes God the author of sin. Some acknowledge this, and expressly assert, that God is the “efficient cause” of sin. Others affirm it in fact, while they deny it in word. Take for instance the words of Calvin. “I will not scruple to own,” he says, “that the will of God lays a necessity on all things, and that every thing he wills, necessarily comes to pass.” In accordance with this, Piscator, Dr. Twiss, Peter Martyr and others tell us, that “God procures adultery, cursings, and lyings” – “God is the author of that act, which is evil” – “God, by his working on the hearts of the wicked, binds them and stirs them to do evil.” They deny, however, that God is the author of sin, because they say, “God necessitates them to the act, and not to the depravity of sin:” or, that “God does not sin when he makes men sin, because he is under no law, and therefore cannot sin.” But these are miserable shifts. Has not the deformity of sin come to pass? Then God has decreed this deformity. To deny this, is to give up the doctrine. But to acknowledge it, is to own that God is as much the author of the deformity, as he is of the act. Again, God doubtless decreed that sin should be sin, and not holiness; and it came to pass as sin, because it was so decreed. Is he not then the direct procuring cause? A thousand turns of this kind, therefore, are nothing but evasions. The fiat of God brought forth sin as certainly as it made the world.

We are often told, when we quote Calvin and his contemporaries, that these are old authors; that modern Calvinists do not hold thus, and that they ought not to be accountable for these writers. But the fact is, we make them accountable only for the logical consequences of their own doctrine. The whole system turns on this hinge, “God foreordains whatsoever comes to pass.” For he that, by his will and decree, produces and causes sin, that makes sin a necessary part of his plan, and is the author of the very elements and materials of his own plan, must be the proper and sole cause of sin, or we have yet to learn the definition of common words, and the meaning of plain propositions. The distinction therefore, of ancient and modern, of rigid and moderate Calvinists, is more in word, than in reality. And it would add much to the consistency of this system, if all its advocates would acknowledge, what is evidently deducible from the premises, that God is the efficient cause of sin.

2. This doctrine of predestination destroys the free agency, and of course the accountability of man. That it destroys free will was seen and acknowledged by many predestinarians of the old school. And the opposers of Mr. Wesley and Mr. Fletcher violently assailed them on this subject. Mr. Southey informs us, in his Life of Wesley, that the Calvinists called this doctrine of free will, “a cursed doctrine” – “the most God-dishonouring and soul-destroying doctrine of the day” – “one of the prominent features of the beast” – “the enemy of God” – “the offspring of the wicked one” – “the insolent brat of hell.” Others, and the greater part of the Calvinists of the present day, endeavour to reconcile the ideas of necessity and free agency. Man, they say, sins voluntarily, because he chooses or wills to sin; therefore he is a free agent. Hence they exhort sinners to repent, and tell them they can repent if they will. By which they mean, the only impossibility of their repenting, is in their will – their cannot is their will not. This has led many to think that there is no difference, between their preachers and the Arminians. But let us look at this subject a little, and see if there is not some sophistry concealed in this dexterous coil of words. God, according to this doctrine, secures the end as well as the means, by his decree of predestination. And therefore, as Calvin says, “every action and motion of every creature is governed by the hidden counsel of God.” The will, therefore, in all its operations, is governed and irresistibly controlled by some secret impulse, some fixed and all-controlling arrangement. It is altogether futile, then, to talk about free agency under such a constitution; the very spring of motion to the whole intellectual machinery is under the influence of a secret, invincible power. And it must move as that power directs, or it is the hand of Omnipotence that urges it on. He can act as he wills, it is true, but the whole responsibility consists in the volition, and this is the result of God’s propelling power. He wills as he is made to will – he chooses as he must choose, for the immutable decree of Jehovah is upon him. And can a man, upon the known and universally acknowledged principles of responsibility, be accountable for such a volition? It is argued, I know, that man is responsible, because he feels that he acts freely, and that he might have done otherwise. To this I reply, that this is a good argument, on our principles, to prove that men are free – but on the Calvinistic ground, it only proves that God hath deceived us. He has made us feel that we might do otherwise, but he knows we cannot – he has determined we shall not. So that, in fact, this argument makes the system more objectionable. While it does not change the fact in the case, it attributes deception to the Almighty. It is logically true, therefore, from this doctrine, that man is not a free agent, and therefore not responsible. A moral agent, to be free, must be possessed of a self-determining principle. Make the will any thing short of this, and you put all the volitions, and of course the whole moral man, under foreign and irresistible influences.

3. Another strong objection to the doctrine we oppose, is, it arrays God’s secret decrees against his revealed word. God commands men not to sin, and yet ordains that they shall sin, In his word, he sets before them, in striking relief, motives of fear and of hope, for the express purpose, as he informs us, “that they sin not;” but by his predestination and secret counsel, he irresistibly impels them in an opposite course, for the express purpose, as this doctrine informs us, to secure their transgression. His rule of action is in direct opposition to our rule of duty. And yet he is the author of both! Is God at war with himself, or is he sporting and trifling with his creatures? Or is it not more probable than either, that the premises are false? When or where has God ever taught us, that he has two opposing wills? A character so suspicious, to say the least of it, ought not, without the most unequivocal evidence, to be attributed to the adorable Jehovah. In his word, we are taught, that he is “of one mind” – that his “ways are equal;” and who can doubt it? We are told, it is true, to relieve the difficulty, that this seeming contradiction is one of the mysteries of God’s incomprehensible nature. But it is not a seeming contradiction, it is a real one; not an insolvable mystery, but a palpable absurdity. God prohibits the sinful act – God ordains and procures the sinful act – God wills the salvation of the reprobate, whom he has from all eternity irreversibly ordained to eternal death! When I can embrace such opposite propositions by calling them mysteries, I can believe that two and two are more than four, that all the parts are less than the whole, and that a thing may be made to exist and not exist at the same time and explain them by a reference to the mystery of God’s incomprehensible nature.

4. In close connection with the foregoing objection, it may be added, that this system mars, if it does not destroy, the moral attributes of God. If he holds men responsible for what is unavoidable – if he makes laws and then impels men to break them, and finally punishes them for their transgressions – if he mourns over the evils of the world, and expostulates with sinners, saying, “How can I give thee up – my heart is melted within me, my repentings are kindled together,” – “O Jerusalem! Jerusalem! how oft would I have gathered you, and ye would not,” – and still he himself “impels the will of men,” to all this wickedness – if I say God does all this, where is his veracity? Where is his mercy? Where is his justice? What more could be said of the most merciless tyrant? What, of the most arrant hypocrite? What, of Satan himself? What does this doctrine make of our heavenly Father? I shudder to follow it out into its legitimate bearings. It seems to me, a belief of it is enough to drive one to infidelity, to madness, and to death. If the supporters of this system must adhere to it, I rejoice that they can close their eyes against its logical consequences, otherwise it would make them wretched in the extreme, or drive them into other dangerous theoretical and practical errors. Indeed, in many instances it has done this – which leads to another objection to this doctrine.