I have shown, unanswerably, I think, that this doctrine leads, by obvious deduction, to the doctrine that God prefers sin to holiness in every instance in which sin takes place, and that sin is the necessary means of the greatest good. I will now quote an eminent Calvinistic minister upon the tendencies of this doctrine. He is commenting upon what he calls "the third solution" of the question, "For what reason has God permitted sin to enter the universe?" which he states to be that "God chose that sin should enter the universe as the necessary means of the greatest possible good. Wherever it exists, therefore, it is, in the whole, better than holiness would be in its place"—the very doctrine which we are told by high Calvinistic authority, has been a "common sentiment among New England divines since the days of Edwards." He says:—

"The third solution has been extensively adopted by philosophers, especially on the continent of Europe; and its ultimate reaction on the public mind had no small share, we believe, in creating that universal skepticism which at last broke forth upon Europe, in all the horrors of the French Revolution. While the profoundest minds were speculating themselves into the belief that sin was the necessary means of the greatest good, better on the whole, in each instance, than holiness would have been in its place—common men were pressing the inquiry, 'Why, then, ought it to be punished?' Voltaire laid hold of this state of things, and assuming the principle in question to be true, carried round its application to the breast of millions. In his Candide, one of the most amusing tales that was ever written, he introduces a young man of strong passions and weak understanding, who had been taught this doctrine by a metaphysical tutor. They go out into the world, to 'promote the greatest good' by the indulgence of their passions; certain that, on the whole, each sin is better than holiness would have been in its place. But when Candide begins to suffer the natural consequences of his vices, he feels it to be but a poor consolation, that others are now reaping the benefit of his sin. Is it surprising that such a work induced thousands to disbelieve in the holy providence of God, and prepared multitudes to 'do evil that good might come?'" (Christian Spectator, vol. i. pp. 378, 9.)

It would be easier, and more reasonable, to believe in a plurality of gods, than that one God should be capable of such conflicting counsels. And this would bring us to the verge of Atheism.

29. This doctrine covers with the wing of its sanction all the errors that were ever promulgated or conceived. I do not say that they all grow out of it, but that it justifies them. Why should I oppose Romanism, or Universalism, or Socinianism, or Puseyism, or Infidelity, when they are all decreed by Jehovah? Christendom presents the strange spectacle of men prying into systems, bringing to the light, condemning, and holding up to public odium their errors of theory and practice, and, yet, holding as a fundamental article of their own creed that God from all eternity freely decreed, whatsoever comes to pass. Let them first reject and refute the error which vindicates all errors. What right has a Calvinist to find fault with anything?

30. Again: It clearly follows, from this theory, that any attempt to prevent the commission of sin in our neighbors, is not only in opposition to the primary—the original will, the eternal purposes of God, but is also in opposition to the highest good of the universe; and that we should, as reasonable beings, rejoice in every instance of sin—of lying, robbery, uncleanness, and murder—as in every instance of holiness.

31. I do not identify this doctrine with pagan fatalism, but I hold that it is akin thereto, and that it tends to the same practical results. It is, in my opinion, worse than pagan fatalism. That doctrine represents all events and actions as strictly necessary, but it binds the gods as well as men. All bow to that mysterious power called fate. Thus it relieves the gods of all blame. But Calvinism asserts the freedom of Jehovah, and then imputes to him the foreordination of whatever occurs in the whole universe, and thus, by plain logical consequence, fastens upon him all the just blame of whatever is exceptionable. Calvinism is not pagan fatalism. It is Christian fatalism. It is fatalism baptized.



DISCOURSE III.

"In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things according to the counsel of his own will."—EPH. i. 11.

IN the preceding discourse, I showed that the Calvinistic doctrine of the Divine decrees leads to the following consequences, namely, that man is not a free agent; that he is not properly accountable for his conduct; that there is no sin in the world; or, that, if there be sin, God is the author of it; or, that, if he be not strictly and properly the author, he is at least the prime mover of it; that, if sin exist, God prefers sin to holiness in every instance in which sin takes place; that sin is not an evil, but a real good; that whatever is is right; that there is no reasonable ground for repentance, or for prayer, or for pardon; that regeneration is nothing else than a change from perfect conformity to the will of God in one way, to perfect conformity to the will of God in another way; that the doctrines of the fall and redemption by Christ are gross and palpable absurdities; that man is not in a state of probation; that God has two hostile wills relative to the same thing; that, not only are his secret decrees and his written laws at variance, but he has also decreed and brings to pass opposite and contradictory events; that civil government is wholly unreasonable; that there is in fact no moral government; that God is not holy, or just, or wise, or truthful, or benevolent; or, that if God be nevertheless holy, and wise, and true, and just, and good, we have the foundation of a new system of morals, which, if adopted, must reverse all our estimates of moral character; that man cannot contribute anything to his personal salvation; that the devil and his angels are as faithful servants of God as any of his elect. It was shown that it leads to Universalism and to rank infidelity; that it sanctions all the errors that were ever promulgated; that it furnishes a complete justification of the worst conduct of the worst men, that ever lived, tends to paralyze all effort to resist temptation, and condemns as impious any opposition to the commission of sin by our neighbors, and, finally, that it is worse than the pagan doctrine of fatalism.

I shall now endeavor to present the true doctrine. As has been said, we do not object to the doctrine of predestination, but to the Calvinistic doctrine. The question is not whether God is a Sovereign, or whether he has his purposes or decrees, but how does he exercise his sovereignty—what are his purposes and decrees? We deny that he has foreordained whatsoever comes to pass.

For all our information upon this great question we must inquire of the sacred oracles. We understand them to teach that God, foreseeing, though not ordaining, the transgression of our first parents, decreed that it should subject them to the penalty of death—eternal death. "In the day that thou eatest thereof, thou shalt surely die." He also decreed that their condition should not be at once irremediable, but that a second probation should be allowed them. He also decreed that an atonement should be made, by which the claims of his government should be vindicated, while he granted to the offenders a respite, and the advantages of a new trial, and which should lay a firm foundation for whatever acts of mercy should be extended to them and their posterity. He further decreed that this atonement should be effected by the suffering and death of his Son, who, for the purpose of effecting this atonement, should assume our nature, and become God-man. The apostle instructs us that he was "delivered" to suffering and death, "by the determinate counsel and foreknowledge of God." It was also decreed that the benefits of this atonement should extend to all Adam's posterity—that Christ should die for all. He gave him "a ransom for all," that he, "by the grace of God, should taste death for every man." It was also predetermined in the counsels of Heaven, that a change should take place in the administration of the Divine government. The first administration, sometimes called the Adamic law or covenant, was suited to beings perfectly innocent and pure, but not to fallen beings, as it made no provision for pardon or moral restoration. Under its authority the sinner could have no hope. Another decree provides that the Son of God shall bear the sceptre of authority—that the government shall be upon his shoulders. To this arrangement we suppose the words of the Psalmist to refer: "Yet have I set my king upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I will give the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." (Ps. ii. 6, 7, 8.) Also the prayer of the apostle Paul, in which he speaks of "the mighty power" of God, "which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." (Eph. i. 21, 23.) It is further ordained that, under this new arrangement, faith shall be the condition of the sinner's acceptance with God—that whosoever believeth shall be pardoned justified from all things; that the act of faith which secures the pardon of one sin shall secure the pardon of all then chargeable; that whosoever is pardoned shall be made holy, conformed to the image of the Son of God, and made a child of God by adoption. "For whom he foreknew, them he also did predestinate to be conformed to the image of his Son." "Having predestinated us to the adoption of children by Jesus Christ, unto himself, according to the good pleasure of his will;" that the great mediatorial scheme should be developed in successive dispensations, usually distinguished as the Patriarchal, Jewish, and Christian dispensations; that one nation of people should be selected as the depository of the sacred oracles, and as a theatre for the exhibition of the true religion; that in the fulness of time, Jews and Gentiles should be placed upon one common ground of religious privilege, the partition wall being broken down. It is also decreed that there shall be a general judgment. God hath appointed a day in the which he will judge the world; that there shall be a resurrection of the bodies of men; that the bodies of the saints at the resurrection shall be made very glorious; that the righteous of every age and country shall ultimately be gathered into one glorious place, from which all sin and pain shall be excluded, and shall constitute one undivided family forever. "Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory." "Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in Heaven and which are on earth." And, finally, it is decreed that while the righteous shall have life eternal, the wicked, the finally impenitent, and unbelieving, and unholy, shall go away into everlasting punishment—shall be imprisoned in a place originally prepared for the first rebels against the Divine government—the devil and his angels.

Such, as I understand it, is the Methodistic, or Arminian, doctrine of the Divine decrees. There is no difficulty in sustaining this doctrine by Scripture. It is not liable to any of the objections which menace fatally the Calvinistic scheme. There is no difficulty in perceiving its harmony with man's free agency and moral accountability. It does not give the slightest occasion for the question whether God is the author of sin. He has issued decrees respecting it; but they are all condemnatory. None of them preordain it. It does not admit the supposition of his being a participant in any unholy deed or device. The question never came up among Methodist divines, whether God prefers, in any instance, sin to holiness? They would not, could not, consider it a debatable question. Nor that other question—Is sin the necessary means of the greatest good? Calvinism is justly entitled to the honor of originating such questions as these. No one would ever think of affirming upon Arminian principles that whatever is is right. Arminianism lays a firm basis for Divine moral government, and also for civil government—for rewards and punishments. It not only relieves the Divine attributes from the fearful suspicions and imputations with which Calvinism dishonors them, but surrounds them with a transcendent glory. It protects the morality of the Bible from the devastating incursions to which Calvinism exposes it, and presents the most powerful incentives to piety. It does not throw the protecting shield of the Divine decrees over every form of error and outrage with which earth is filled, or represent God as having two hostile wills. It forms no entangling alliances with heathen fatalism. We are not under the necessity of warning inquirers against committing themselves to the practical influence of the Arminian doctrine of Divine decrees, by saying, with Dr. Boardman, that "These decrees are not the rule of our duty. We are not held responsible for not conforming to them. We are not bound to act with the least reference to them."

The practical bearing of the Arminian doctrine is eminently and obviously salutary. It has not a single aspect which is not favorable to piety and morality. Does a sinner tremble at the word of God? He is made to feel the force of the inspired declaration that the way of transgressors is hard, and to ponder the advantages of reformation? Is he not appalled and paralyzed by the terrible announcement that all his misdeeds, the tendency, if not the nature of which he now contemplates with horror, are the result of a power which he cannot successfully resist; that he is bound to the hateful course of conduct which he deplores, by eternal decrees and that, in despite of any feelings or desires he may have, his course may be predestined to be worse in the future than in the past. O, no! He is assured that God never preordained sin. That he commands all men everywhere to repent, and that what he requires of men he will enable them to do. He is told that nothing binds him to sin but his depravity, that he may avail himself of the powerful influences of the Spirit of life in Christ Jesus, which can make him free from the law of sin and death; and that whom God foreknew, as repenting, and believing, and availing themselves of remedial provisions, he "predestinated to be conformed to the image of his Son"—he hath chosen "to be holy and without blame before him in love."

Has the man who is seeking with penitence and prayer the favor of God profoundly humbling views of himself? Does he think it to be a wonderful stretch of condescension and mercy in God to forgive his innumerable and grievous offences? And does he wonder whether God will, in addition to pardoning him, raise him to those high relationships to the Godhead to which he has raised others? Will he extend to me the grace of adoption? Will he constitute and call me his child? Shall I be favored with those blessed intimacies—those varied and manifold advantages of which that relation is the guaranty? How satisfactory the answer! You will. You will be numbered with his sons and daughters, the coheirs with his eternal—his only begotten Son. God hath not left this an open question. "He hath predestinated us to the adoption of children by Jesus Christ unto himself." "For unto as many as received him, to them gave he power to become the sons of God, even to as many as believe in his name."

Christians, you entertain high hopes of heaven. And yet, sometimes, it seems too much for your faith that God should confer upon you such blessedness and glory. Your faith almost staggers at the promise. You are ready to say—

"How can it be, thou Heavenly King, That thou should'st us to glory bring— Make slaves the partners of thy throne, Deck'd with a never-fading crown?"

Let your faith be invigorated by the assurance that this is settled beyond dispute by God's eternal purpose. It is decreed. "To him that overcometh will I give to sit down with me on my throne." "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." Nor has this measure been forced upon Jehovah. It is sometimes the case that sovereigns are compelled to yield privileges to restless and revolted subjects. Sometimes contemporary sovereignties combine to force a reluctant ruler into arrangements contrary to his preconceived and preferred policy. Sometimes potent rulers yield their preferences to the sway of sage and influential counsellors, and find themselves committed to a policy which they execute with reluctance, and with exceptions. It is not so with any of the decrees of the Most High. Who, being his counsellor, hath taught him? He "worketh all things according to the counsel of his own will." "It is the Father's good pleasure to give you the kingdom." It is no less the pleasure of the Son: "Father, I will that they also that thou hast given me be with me where I am, that they may behold my glory." And he has power to carry out his purposes to their entire fulfilment. O, how precious is this doctrine of Divine predestination!

You may have enemies. There may be those who would deny you a place in the church on earth. You may have been excommunicated and cursed for worshipping the God of your fathers after the manner which some call heresy. Your enemies would fain keep you out of heaven. They profess to be able to do so. But they are mistaken. God has not left it to them to determine who shall enter heaven and who shall not. He has fixed the conditions of salvation independently of their counsels—long before they existed—before the sun began his course. "He will have mercy on whom he will have mercy." To accomplish their end, they must be able to go behind all human arrangements to the decrees, the purposes of heaven, and revoke them. Will they be able to do that? Or, if unable to revoke, or induce him to revoke his decrees, will they be able to defeat them by machinations or physical resistance? Surely not. He will show them "the immutability of his counsels." He will say to them, "My counsel shall stand, and I will do all my pleasure." "There is no wisdom, or understanding, or counsel, against the Lord." "He will make the devices of the people of none effect." "The Lord of Hosts hath purposed, and who shall disannul it." "Hallelujah, for the Lord God omnipotent reigneth!"

And how glorious are the prospects which the decrees of God unfold! These bodies must decay. One of those decrees consigns us to the grave; another provides that we shall be recalled—that death shall be conquered—shall be swallowed up of victory. The prearrangements of Heaven respecting the bodies of the saints, are thus disclosed: "It is sown in corruption; it is raised in incorruption. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body."

Religion does not extinguish or impair our social feelings, but rather refines and invigorates them; and, among the hopes that we have been led to cherish, is that of a reunion with departed friends in heaven, and a participation in the society of the good of other climes and ages; and it is expressly declared that the redeemed of subsequent ages shall sit down with Abraham, Isaac, and Jacob, in the Kingdom of God.

And while this doctrine is so full of consolation to the Christian, and so fraught with healthful stimulus to piety, it is terrible to the sinner. He need not think to find anything in it to justify or to apologize for his crime, or his impenitency. Nor may he indulge the hope that whatever may be the destiny of other sinners, he will escape the damnation of hell. There can be no influence brought to bear upon Jehovah sufficient to induce him to swerve in a single instance from his plans. The decrees of God are against him. He that believeth shall be saved. He that believeth not shall be damned. "These shall go away into everlasting punishment." And he has power to execute his decrees. All attempts at resistance will be as nothing. "The Lord reigneth; let the people tremble."

I have now presented the two rival theories. There is the Calvinistic doctrine, and there are the consequences to which it leads. We can easily detect the wisdom of the requisition that the teachers of it shall handle it with "special caution," and account for their studiously keeping it out of sight during revivals, and in their ordinary ministrations, and then seeking to divert attention from its practical tendencies by denying that the decrees of God are to be taken as the rule or test of our conduct.

But do I not repeat an Arminian slander when I charge them with partially concealing or disguising the doctrine? No! We have high Calvinistic authority for the imputation. The following is the testimony of a distinguished Congregational minister of New England, the Rev. Dr. Harvey:—

"There is a large number of orthodox ministers in New England who, from family alliances, from constitutional delicacy of temper, &c. &c., as I hinted above, will temporize and make smooth work, from an honest conviction that a full disclosure of the truth would alienate their hearers. The bitter revilings of base men have been gradually and insensibly leading Calvinistic ministers to hide their colors, and recede from their ground. Dr. Spring's Church, at Newburyport, Park Street, especially in Dr. Griffin's day, and a few others, have stood like the Macedonian Phalanx. But others have gone backward. Caution, CAUTION, has been the watchword of ministers. When they do preach the old standard doctrines, it is in so guarded a phraseology that they are not understood to be the same." (Harvey on Moral Agency, p. 174.)

This is clear and indisputable. The Methodist preachers are probably included among the "base men" whose "bitter revilings" have brought about this state of things, as none have done more to bring Calvinism into discredit.

And yet, with all this caution, this doctrine is assiduously taught to little children in Sabbath-Schools. It is presented to them and inculcated without disguise. I almost shudder when I think of it. Were all the wealth of this great city offered to me for the privilege of teaching this doctrine to my children, with the understanding that I would withhold counter-instruction, I would spurn the offer. At least, I would do so until my mind had become reconciled to the proposition by a slow and painful process of self-depravation, which, I acknowledge, would not be an impossibility. The apostle Paul speaks of those who through "love of money" have "erred from the faith."

Our Calvinistic brethren may have some ground for claiming that they are in advance of us in learning and intelligence, but it is to be hoped that they will not offer their holding this doctrine as proof of the justness of the claim. And if it be the case that some minds are determined, by peculiarities in their original formation, to the belief of Calvinism, I thank God that mine does not belong to that class. And, further, it may be a source of consolation to us, in our imputed inferiority, that it does not require much learning or intelligence to refute Calvinism, or to make its supporters ashamed of it.

And when Calvinists ascribe our opposition to their doctrines to depravity, and call our objections to it "impious cavillings," as does Dr. Musgrave, we offer this apology, that our objections are not alleged against what we understand to be the Scripture doctrine; and that if their doctrine be true, and ours false, we are, after all, doing nothing but what God has wisely foreordained we should do. We would also suggest to them that any opposition to our course is resistance to the will of Heaven, so that it is a fair question whether the charge of depravity should not take the opposite direction, But I do not retort it. Methodists never, so far as I know, seek to raise the slightest suspicion of the piety of their Calvinistic brethren on the ground of their being Calvinists.

The assertion that Calvinism is specially and exclusively favorable to civil and religious liberty, is a sheer pretence. I will just state a few facts. When the Presbyterians obtained the ascendency in England, they proceeded to establish themselves by law. The Westminster Confession of Faith was intended for the English Establishment. Presbyterianism is the established religion of Scotland at this day, and also of Holland, Geneva, and some parts of Germany. Presbyterian ministers in Ireland are supported, in part, by the British Government. They thus consent that Methodists, Baptists, and others, shall be taxed for their support. That Presbyterianism is not the Established Church in this country may be owing altogether to the fact that it has always been too weak to place itself in that position. When the Independents, in Cromwell's time, obtained the ascendency, they followed the example of the Presbyterians. The Congregationalists of New England, who are Calvinists, established their system, by law, in several of the colonies, and continued to be the Established Church after the Revolution, and until the other sects, combining with unbelievers, became strong enough to put them down and change the State constitutions in favor of equal rights. And, within five or six years of the present time, a Presbyterian Church, in one of the States of this Republic, applied to the legislature, and obtained a grant of one thousand five hundred dollars to be expended upon a Presbyterian church edifice. Many Calvinists have held, and many do yet hold doctrines highly intolerant; and the history of Calvinism is crimsoned by records of blood spilled in support of its tenets. It would be great wisdom on the part of our Calvinistic brethren to allow the question of the bearing of Calvinism upon civil and religious liberty to sleep, undisturbed.

A very strong presumption of the unsoundness of the Calvinistic doctrine of decrees arises from the fact that its advocates are compelled, in answering objections to it, not only to disguise, but also flatly contradict it, and to substitute for it Arminian positions; thus virtually conceding that it is indefensible. Dr. Musgrave, as we have seen, asserts explicitly that God has foreordained whatsoever comes to pass. He argues that to deny this, would be in effect to deny that God is infinitely wise, benevolent, and powerful. He says: "We have proved, both by reason and revelation, that all things that come to pass are foreordained." He applies this doctrine to sinful actions in the following manner: "Now, that the whole of Pharaoh's conduct had not only been foreknown but foreordained is indisputable." Again, he says: "In connection with the foregoing statements concerning the crucifixion of the Saviour, let us single out the case of one of the individual actors in that awful tragedy, one whose part was the most perfidious and execrable, and see whether his crime was not before ordained, and he the individual predesignated as its perpetrator." He proceeds to the proof of this proposition. But, when it becomes necessary to meet the palpable and irrefutable objections that this doctrine makes God the author of sin, and takes away the responsibility of the creature, he is compelled to change entirely his ground. He substitutes permission for foreordination, and defines permission to mean simply not preventing. "And is there no difference," says he, "between God's making, or exciting men to sin, by his power or influence, and his permitting, or not preventing them from sinning? Between his determining to produce the evil himself, or to cause others by his power to do it, and his predetermining to permit men to abuse their liberty and to commit the evil by the unprevented exercise of their own voluntary efficiency?"

I reply—there is a very great difference. It is nothing less than the difference between Calvinism and Arminianism. He is led to deny his own doctrine, and take refuge in the one he has tried so hard to refute.

The Rev. Dr. Baker, of Texas, in a tract published by the Presbyterian Board of Publication, and entitled The Standards of the Presbyterian Church a Faithful Mirror of the Bible, attempts to establish by Scripture the proposition—"God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably foreordain whatsoever comes to pass." But in another, published by the same institution, and entitled The Sovereignty of God Explained and Vindicated, the design of which is to present the doctrine of Divine decrees in such a light as will obviate the usual objections to the Calvinistic view, he says: "Certain things God brings to pass by a positive agency. Others he simply permits to come to pass. And let it be remarked, permission and approbation do not, by any means, mean the same thing." Again: "Does any one ask what is the difference between bringing to pass, and permitting to come to pass? I answer: God brought to pass the incarnation of his Son. He permitted to come to pass his crucifixion. The difference is as wide as the east is from the west."

But if God simply permits some things, why do the creed and the catechism of the Presbyterian Church assert, so unequivocally, that he has from all eternity foreordained whatsoever comes to pass, and that he executes, or brings to pass all his decrees? The contradiction is manifest.

The Rev. Dr. Fairchild, in his famous Great Supper, says: "Calvinists do not regard the decrees of God as extending to all events in the same manner. Some things God has determined to effect by his own agency, and other things he has decreed to permit or suffer to be."

But, if the Calvinistic doctrine be that his decrees merely "extend to all events" (a very different thing from his decreeing all events), and that while he "decrees" and "effects" some he merely "permits" or "suffers" other events, what must we understand to be the Arminian doctrine, against which they are called to contend so earnestly? Are they prepared to acknowledge that they have abandoned Calvinism and run into Arminianism? Do they mean to say that there is no difference between these systems on the point in question? Not at all. How then do they preserve the antagonism of the two creeds? What is the Arminianism against which they are arrayed? Dr. Musgrave thus attempts the solution of this question.

"Now, I submit, whether the difficulty, thus confessedly pressing against both systems, is not capable on our principles, of a much more full and satisfactory conclusion. For we not only say, as Wesley does, that 'God knew that it was best, on the whole, not to prevent the first sin of Adam,' but we add, that, knowing this, he determined not only to permit that, but all the sins that he knew would follow from it, and to limit and overrule the whole for his most excellent glory."

It seems, then, that the difference between Calvinism and Arminianism respecting the Divine decrees is that Calvinism affirms that God knew it was best, on the whole, not to prevent the sins which he has not prevented, but to permit, and limit and overrule them, while Arminianism affirms that God knew it would be best, on the whole, not to prevent the first sin, but determined to prevent all the sins that he foresaw would flow from it. What a strange statement! To what shifts are these men driven by their unfortunate creed! Where does Mr. Wesley, or any other Arminian writer, say this directly or indirectly? Our author very wisely declines any references at this point. Mr. Wesley does, indeed, deny that God permitted sin, even the "first sin of Adam," in the sense of approving or tolerating it; but whoever denied that God permits, in the sense of suffering—not forcibly preventing, the sins which actually occur? He appropriates to himself, unfairly, Mr. Wesley's doctrine, and then imputes to Mr. Wesley a tenet so perfectly foolish that it may be doubted whether any man ever advanced it, whether sane or insane, drunk or sober.

No! these are not the doctrines of Calvinism and Arminianism respectively. The reader will see the importance of the pains taken, in the first discourse, to identify Calvinism. I proved beyond dispute, that Calvinistic creeds, Catechisms, and other theological treatises, teach explicitly, that God has purposed, decreed, foreordained, whatsoever comes to pass; that in some way or other he brings to pass all events; that nothing will, or can, come to pass but what he has ordained; that none of his purposes can be defeated; that it cannot, with truth, be said of any event—it may or may not occur; and that all actual results, by whatever means obtained, are expressions of the design, or decree of God. Arminianism teaches on the contrary, that God has not ordained whatsoever comes to pass—that some things he has preordained; that other things he has not, but has, nevertheless, approved and commanded them, leaving it to the free agency of the creature to fulfil his requisitions; that other things, he not only has not foreordained, but, has condemned and prohibited them, and yet permits or suffers them to be, in preference to that violent interference with free agency which would be necessary to their forcible prevention.

Dr. Fairchild tells us that "this distinction between a decree to effect and a decree to permit has been adopted by Predestinarian divines in all ages."

Yes, in all ages Predestinarian divines have been compelled to abandon and contradict their creed in the progress, and for the purpose, of its defence. But Calvin himself formally discards and protests against this distinction. He says respecting it: "A question of greater difficulty arises from other passages, where God is said to incline or draw according to his own pleasure, Satan himself and all the reprobate. For the carnal understanding scarcely comprehends how he, acting by their means, contracts no defilement from their criminality, and even in operations common to himself and them, is free from every fault, and yet righteously condemns those whose ministry he uses. Hence was invented the distinction between doing and permitting; because to many persons this has appeared an inexplicable difficulty, that Satan and all the impious are subject to the power and government of God, so that he directs their malice to whatever end he pleases, and uses their crimes for the execution of his judgments. The modesty of those who are alarmed at the appearance of absurdity, might perhaps be excusable, if they did not attempt to vindicate the Divine justice by a pretence utterly destitute of any foundation in truth. They consider it absurd that a man should be blinded by the will and command of God, and afterwards be punished for his blindness. They therefore evade the difficulty, by alleging that it happens only by the permission of God, and not by the will of God; but God himself, by the most unequivocal declarations, rejects this subterfuge."

But Calvin protests in vain against resorting to this "evasion" and "subterfuge." It is the only way in which the advocates of his doctrine can make a plausible show of argument when pressed with certain objections. Hence we find the Westminster divines employing it. They tell us in their Confession of Faith, that God was pleased, according to his wise and holy counsel, to permit the sin of our first parents. Lest, however, the faithful should fall into a serious mistake, another part assures them that the providence of God "extendeth itself to the first fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, &c." The nature of that "ordering and governing" is explained in the declaration that "God from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass." But how learned men can talk of God's permitting what he has eternally and unchangeably ordained, is a mystery to some of the unlearned. Is it necessary to tell us, gravely, that God permits to come to pass that which from all eternity he freely ordained shall come to pass? He permits men and angels to do what he has predetermined they shall do, and what they cannot avoid doing! Wonderful!!

The apology for this gross misapplication of language, on the part of men whose learning is sometimes magnified almost into infallibility, is found in their distressing emergency. In no other way can they, with any plausibility, meet their opponents. The usefulness of this term "permit" is admirably indicated by the account which a Presbyterian colporteur gives of an interview with some who objected to the Calvinistic doctrine of decrees. He says:—

"I felt myself, however, sometimes compelled to combat with the opponents of our Calvinistic creed. On one occasion entering a house, the members of which all attended the Presbyterian Church, but were not members, I sold a Confession of Faith to the gentleman; his lady inquired what the name of the book was and on being told, after turning over its pages in a hasty manner, exclaimed: 'I could never allow that book to be under my roof—it should not be read, and it never ought to have been printed.'

"What was I to do? The doctrine of our Church, so far as election is concerned, was attacked. After some little conversation on the subject, I found that she and her son charged our Confession with teaching that God passed a decree which put the fall of Adam beyond the possibility of escape."

Here was an exigency. Let us see how he meets it. That the Confession does teach the doctrine which the lady and her son ascribed to it, is as plain as anything can be. He decreed whatsoever comes to pass, and executes his decrees. Does he ask her what objections she has to this doctrine and offer to refute them? Does he directly and promptly deny that Calvinism teaches this doctrine? No! Such a course would be rather hazardous, considering the character of the books he was seeking to distribute, and did actually leave with them. What course, then, does he take? "I told her," says he, "if the chapter on the fall of man said so, I was as loath to believe it as she was; and if she could find it so, I would condemn the doctrine." Mark! He does not say, unconditionally and unequivocally that he condemned the doctrine, and was as loath to believe it as she was, but if the chapter which treated on the fall of man said so. Well, what follows: "On turning to the 6th chapter, how surprised was she to read—This their sin God was pleased according to his wise and holy counsel to permit.'" This word permit helped him out of his difficulty. "Here was a fact," says he, "of which they had never heard before, and which gave them no little satisfaction." He doubtless left them under the impression that the Confession of Faith does not teach that God decreed and brought to pass the sin of Adam. However, he did not leave them until they willingly purchased the Confession of Faith, the Great Supper, and Fisher's Catechism, which asserts, as I have already shown, that "the very reason why anything comes to pass in time is, because God has decreed it," that "none of the decrees of God can be defeated, or fail of execution;" and that God "predetermines the creature to such or such an action, and not to another, shutting up all other ways of acting, and leaving that only open which he had determined to be done."

Another presumption in favor of Arminianism results from the readiness with which Methodist preachers are installed as pastors of Calvinistic churches, both old and new school, with the understanding, if their own statements be reliable, that they are not required to renounce or contradict the Arminian creed. Arminian ministers are coming into great demand by Calvinists. They are admitted into the Methodist ministry with the understanding that they are sound Arminians. They remain for years without exciting the least suspicion of their orthodoxy. When, all at once, without any prior change of ecclesiastical relations, or intimation of a change of theological views, they walk into Calvinistic pulpits. I make no remarks at present upon the morality of this course, but deduce that Arminianism preaching, to some extent, is necessary to keep up Calvinistic congregations.

Methodists, you may well prize your creed. Your ministers can preach it without reserve. You can defend it. The water of life comes to you through no corrupting medium. You are in no danger of inhaling poisonous sediment. It will bear analysis. It comes to you fresh and abundant. Drink it, and dig channels wide and long for its diffusion, that others may be blest as you are.

THE END