Part 2 — VI.—CALVINISM HAS LED TO THE CORRUPTION OF CHRISTIAN DOCTRINE, THAT THE SCRIPTURES MAY BE ACCOMMODATED TO EXTREME VIEWS OF THE DIVINE DECREES.

It was not in the nature of things, that Calvinistic predestination should be received as truth, without producing such a modification of the entire system of divine revelation, as would impress on it a new and completely different character. Christianity, in its unadulterated simplicity, is distinguished by the consolatory views it imparts of the benignity and grace of God, and by the direct and cogent motives it suggests for holiness and righteousness of life. But the first article of the Calvinistic creed throws a veil of awful and suspicious mystery over the divine goodness, and represents it “as the sun shorn of his beams.” Having determined that God is not the universal Father, nor “the Saviour of all men,” but the projector of a scheme which predetermines the ruin of the great mass of his creatures, Calvinism models to its own purpose all those doctrines of Christianity which are in beautiful accordance with the truth that “God is love.” It denies that the atonement of Christ was intended to make satisfaction for “the sins of the whole world.” It announces that the non-elect are laid under an irresistible necessity of sinning to destruction, and that no spiritual grace is imparted to rescue them from the dominion of native, incurable, uncontrolled depravity.

The gracious invitations and promises of the Gospel are reduced to unmeaning terms, so far as the many are concerned. And while Calvinism is denominated by its admirers “the doctrines of grace,” it obliterates from the Scriptures every trace of sincere mercy, and robs the diadem of heaven of its purest and brightest gem. Calvinism and grace are heterogeneous terms, representing discordant ideas.

The motives to a holy life, governed by piety and adorned with virtue, must be impaired by the views here given of the Deity. No human mind can be habituated to the contemplation of the divine conduct, as it is seen distorted by the predestinarian theology, and retain its just sentiments of what is right, what is just, what is honourable, what is lovely in goodness. The man who imitates the God of the Calvinist, that phantasm of a morbid or dreaming imagination, cannot fail to have his moral sentiments corrupted, and to become deceptive, shuffling, treacherous, and eventually insensible to the misery of others.

The Calvinistic doctrines of regeneration and perseverance are not calculated to rectify these evils. These are made to harmonize with the fatalism which bears all men along with irresistible energy, the reprobate to perdition, the redeemed to blessedness. The new birth is described as a sudden transformation of our spiritual nature, effected by sovereign grace, unconnected with the preceding states of the mind, whether good or evil, and attended with the communication of spiritual life which can never afterwards be forfeited or lost. No sins, however enormous, can endanger the elect, although they may for a time cloud their evidences. The effects produced by this doctrine on the mind of that individual who believes himself to be thus specially distinguished, must be of a very dangerous kind, unless counteracted as it frequently is by other principles, or restrained by the genuine spirit of Christianity operating with antagonist energy.

It is this necessary corruption of the great truths of the Gospel that renders Calvinism an object of distrust and alarm. If it was a mere speculation, which was intended, in the calm spirit of Christian philosophy, to solve a problem in theology or morals, leaving untouched the essential character of revealed religion, it might pass without rebuke. But it weakens the moral sense, and it leads to the subversion of all that is consolatory in our prospects of the final destinies of the human race, leaving us no security for the salvation even of the supposed elect; for what hope can repose with confidence on the supreme Arbiter of events, when He is believed to be the author of a religion which represents Him as acting without any intelligible moral motive, destroying the majority of the human race for offences not their own, and saving the remnant without regard to their Christian virtues!

It is remarkable that, while in modern times many disavow their belief in those views of the divine decrees which form the basis of the Calvinistic creed, and which have occasioned this corruption of Christian truth, they still hold to these corruptions, and write and preach on the implied principle that the grace of God is limited by decree to those whom they specially designate his children. They have been driven from the foundation, and still they cleave to the superstructure. They assume the designation of moderate Calvinists, not perceiving that the doctrines of particular redemption, and special grace, and exclusive assumption of a filial relation to God, are untenable when absolute predestination is exploded. Calvinism, after all, is their creed, since the system to which they adhere cannot rest on any other foundation.

It is to be inferred, therefore, that for persons of a certain temperament this doctrine has charms so powerful as to negative the calm dictates of the judgment, and practically to render the mind insensible to the force of truth.

And what are its recommendations to those who embrace it?

1. Calvinism is both exciting and sedative, exciting to the imagination, and sedative to the conscience. Thus it is accommodated to two of the leading principles of human nature, the love of the awful, the terrific, the deeply tragic, and the natural anxiety which all men feel, to be rid of the consciousness of guilt and of personal danger. Nothing can exceed the tremendous scenes opened to the imagination by that system of theology, which dooms to perdition the great mass of human beings, who are permitted by their Creator to sport or suffer upon earth through a few rapid revolutions of time, and are then swept away for ever into an abyss of ruin; while, with confounding and dreadful mystery, the Author of their being is represented as the great agent in this work of appalling desolation. To redeem his character for mercy, He rescues an elect few, but leaves the devoted multitude without pity and without hope, to everlasting torment. Whether we contemplate this fearful character of the Deity, or endeavour to realize the scenes which await the departure of lost souls, or attempt in imagination to identify ourselves with the happy spirits of the redeemed, who have escaped, they know not why, the general destruction of all that is dear to man, we must be sensible that all the ordinary conceptions of the human mind are comparatively powerless for pity, or terror, or intense expectation of what is to come.

At the same time its tendency, excepting in the case of a few sensitive and tender spirits, is to deaden the consciousness of guilt, to still the remonstrances of the self-convicted mind, and to enable men of no religion and of no morals to hear these doctrines proclaimed from the pulpit without any salutary disquietude of heart. They do not really believe them, or they find in them an apology for their corruption. It has sometimes been said, by way of severe reflection, of a moral sermon, that it could not be the Gospel, for that a Socinian might have heard it without offence. The objection is very absurd; but what then ought to be the inference drawn by the same persons, respecting the character of doctrines which, although in speculation they are fearful and appalling to the utmost, tend in reality to stupify the moral sense, and can be listened to by the profane and the profligate with complacency or apathy? While it explains their popularity, it is a presumption against their truth.

2. This doctrine has the recommendation of freeing those who hold it from anxiety about the practical part of religion, by substituting a system of belief purely speculative. When examined in all its bearings, it may be seen to consist of faith and assurance: faith in the divine decrees; assurance of being numbered with the elect. Get clear views of the divine sovereignty, believe that Christ died for you in particular, construe the persuasion of your safety into an especial witness of the Holy Spirit; doubt nothing, fear nothing; look entirely out of yourselves; and remember that there is a finished salvation for the elect; and all is well! This is Calvinism. And this is speculation. If repentance, self-government, virtue, and the duties of Christian piety and obedience are inculcated, these must be enforced on grounds not supplied by the predestinarian theology, and irreconcileable with that scheme of doctrine. Doubtless, the best writers of this school insist on holiness of temper, and sanctity of life, and enforce these by motives derived from the moral perfections of God, the turpitude of sin, and the necessity of a renewed heart as being essential to religion here and happiness hereafter. But all these considerations are totally independent of the speculations of the fatalist, and are rendered powerless as incentives to action exactly in proportion to the practical influence of these speculations on the mind and the heart.

Let the professor of Christianity give up his thoughts to eternal decrees, and special grace, and the soothing dream of irrevocable promises sealed to the heart by the clear witness of the Spirit, and the moral conflict with sin and temptation will languish with the salutary fear of danger. This is suited to the depraved indolence of man. All false systems of religion have in view the indulgence of this perilous but seductive peace. Any thing is acceptable to corrupt human nature that supplies a substitute for the duties of moral righteousness and a sublime virtue, lulling the conscience into a state of artificial repose. And to produce this effect, no scheme of religious belief, that ever emanated from the perverse ingenuity of the human mind, was ever so perfectly contrived as the Calvinistic notion of predestinating grace.

3. Of the multitudes of truly religious persons, who embrace this doctrine or give their passive assent to it, but few are competent to detect its fallacies, or to trace its evil consequences.

They are to be found chiefly among the lower ranks of life, or the uneducated portions of the middle and the higher classes. If there are any whose minds have been disciplined by sound instruction, and expanded by liberal acquirements, they are, for the most part, the children of Calvinistic families, who, having been taught to reverence these opinions in their childhood, have not had energy of mind to rise above their early impressions. That multitudes of persons piously disposed, but without the requisite knowledge, or intellectual culture, should be influenced by the arguments of men skilful in dialectics, and zealous to make proselytes, cannot be deemed matter of wonderment. Especially let it be noticed, that these teachers and preachers know well how to appeal to ignorant timidity and to sincere but unguarded piety.

They are told, that to reject these doctrines shows “a heart secretly disaffected to the government of God,” and daring to oppose presumption and ignorance to the wisdom of the Eternal. As if it were not the fact, that Calvinism has been viewed with abhorrence by men of the humblest and the purest piety, by men of seraphic minds and of the sublimest intellect.

They are also instructed to believe, that the grace of the Redeemer is magnified by degrading human nature to the utmost, and making the redeemed passive recipients of predestinated and exclusive grace. But they do not perceive that Calvinism destroys all ideas of grace, by making God the author of the misery which He affects to pity, and by tracing the divine conduct to mere motiveless caprice, to blind and arbitrary choice or rejection.

These distinctions are lost upon the superficial minds of the multitude. And when they are told that Calvinism honours the sovereignty of God, and exalts the grace of Christ, their religious and holy feelings are enlisted in a cause which little deserves these high and evangelic eulogies. While the love of God in Christ, to themselves in particular, is made the prevailing topic, the gloomy and suspicious parts of the system are kept in the back ground, or positively denied.

If there be truth in the preceding remarks, the degree of popularity which attaches to this view of religion, far from yielding a presumptive argument in its favour, is, at least, a reason for regarding it with suspicion. It has not the recommendation of being the faith of the most numerous portion of the wise, of the holy, of the virtuous. It appeals to the weaknesses rather than to the nobler principles of human nature. It can never be the sincere and cherished belief of an enlightened, community.

The advocates of this creed appear to be aware of this, and therefore supply their want of conclusive argument by fulminations intended to effect by fear, what more honourable means could not accomplish.

They not only contend for the truth of their doctrine, they make the belief of it essential to salvation. None are elect who do not receive their views of election. All others are reprobate. “Shall I tell you,” says one of their most eminent men, “some of the ends that may be answered by preaching this doctrine? One important end is, to detect hearts which are unwilling that God should reign; to lay open those smooth, selfish spirits, which, while they cry Hosannah, are hostile to the dominion of Jehovah. The more fully God and the system of his government are brought out to view, the more clearly are the secrets of all hearts revealed.” Men, who fancy themselves impelled by a “special influence” to receive this creed, may consistently pronounce judgment on those who reject it. The absurdity in one case, is not greater than in the other. But their attempts at intimidation will have no other effect with persons of dispassionate reflection, than to render more repulsive those errors which foster insolent conceit in vulgar minds, and encourage those who appear to have but a superficial knowledge of themselves to pass sentence of condemnation on the hearts of others.

Formally to disclaim a charge so gross and misapplied as that of “hostility to the dominion of Jehovah,” would be to treat it with more respect than it deserves. But it may not be improper to remark, that the charge proceeds with the worst possible grace from the vindicators of a creed which obliterates from the divine government every trace of wisdom, of rectitude, of goodness, and so represents the Ruler of the word, as to make Him an object of detestation and terror to his creatures. Other sentiments must inspire the heart before we can reverence the divine administration, and unite in “the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty: just and true are thy ways, Thou king of saints.”