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 G.o.d 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 pa.s.s 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 G.o.d 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 a.s.sume the designation of _moderate_ Calvinists, not perceiving that the doctrines of particular redemption, and special grace, and exclusive a.s.sumption of a filial relation to G.o.d, 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 ma.s.s 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 mult.i.tude 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 subst.i.tuting a system of belief _purely speculative_. When examined in all its bearings, it may be seen to consist of faith and a.s.surance: faith in the divine decrees; a.s.surance 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 sanct.i.ty of life, and enforce these by motives derived from the moral perfections of G.o.d, 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 subst.i.tute 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 mult.i.tudes of truly religious persons, who embrace this doctrine or give their pa.s.sive a.s.sent 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 cla.s.ses. 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 mult.i.tudes 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 G.o.d," 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 pa.s.sive recipients of predestinated and exclusive grace.
But they do not perceive that Calvinism destroys all ideas of _grace_, by making G.o.d 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 mult.i.tude. And when they are told that Calvinism honours the sovereignty of G.o.d, 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 G.o.d 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 n.o.bler 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 G.o.d should reign; to lay open those smooth, selfish spirits, which, while they cry Hosannah, are hostile to the dominion of Jehovah. The more fully G.o.d 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 p.r.o.nounce 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 dispa.s.sionate 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 pa.s.s 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 rect.i.tude, 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 G.o.d, and the song of the Lamb, saying, Great and marvellous are thy works, Lord G.o.d Almighty: _just_ and _true_ are thy ways, Thou king of saints."
APPENDIX.
ADDITIONAL REMARKS ON MR. NOEL"S TRACT ON "THE UNITY OF THE CHURCH."
The writer of these pages has no personal knowledge of the author of the tract, of whom he has only heard by report, that he is a zealous minister and popular preacher. His writings indicate natural suavity of temper. Having therefore no feeling of personal disrespect, he deems no apology to be necessary for the freedom of his strictures on a work which challenges attention and defies contradiction.
Mr. Noel has openly and dogmatically set forth a theory of the visible Church and her fellowship, not only hostile to the Church of England and fraught with absurdity, but propounded under the alluring guise of Christian charity; a charity which has won for him the applause of the professors of modern _liberalism_, because, on a cursory glance, it appears to embrace all sects and denominations of Christians. It is proper, therefore, to set the matter in a true light, by showing that this liberality of sentiment is more specious than real; that Mr. Noel is throwing out false colours, and that while, in no measured terms, he condemns the supposed want of brotherly-kindness in the members of the Church of England, his own apparent liberality is resolvable into nothing else than _Calvinistic exclusiveness and intolerance_.
Liberality is the order, the fashion, the idol of the day. In many it takes the form of infidel indifference, regarding as equally true, or equally false, every creed that is called Christian.
The charity of our holy and Apostolical Church is not thus lax and indiscriminate. It rests not upon scepticism, but upon sound and definable principles. It does not proceed on the a.s.sumption that all creeds are equally good, but that men of all creeds have a political right to follow the dictates of conscience, whether enlightened or erroneous, in matters purely spiritual, and that they are responsible only to G.o.d for their religious faith and worship; indulging, at the same time, a charitable persuasion of the sincerity and Christian goodness of mult.i.tudes who are believed to be labouring under mistaken views of truth. This is true _Christian_ charity, which tolerates error, hopes well of misinformed but sincere piety, breathes no malignant feelings, indulges in no haughtiness of conscious superiority; but, after all, holds firmly to its own persuasion of what is true and right, without the smallest approach to a compromise of principles even with honest and well-meaning error. This is the charity of the sound English churchman, and this charity lies at the foundation of the religious liberties of the British empire.
As churchmen we contemplate with reverence, our protestant, episcopal, and apostolical communion. We believe that it rests on "the foundation of Apostles and prophets, Jesus Christ himself the chief corner-stone." And we contend for the right of the Church to demand from her own ministers faith in her doctrines, and to model her own worship, and adjust her own ceremonies according to her own holy discretion. But we compel no man to come in. We love and cherish the chartered and const.i.tutional liberties of our country; and while we sympathize not with the errors which are tolerated, we rejoice in the freedom, the just and evangelic freedom, which leaves every man, without control or interference, to settle all points of _religious_ duty with his conscience and his G.o.d. We do not feel bound to attempt what would be impracticable, to construct a church which should suit the caprices of all, and whose flexible creed, like the vane which surmounts the steeple, should shift with "_every wind of doctrine_;" but we allow the discontented to depart without molestation, and we honour their conscientious scruples, while we regret and condemn their errors.
With charity so large yet discriminating, founded on principles which approve themselves to the judgment and the heart, we solemnly protest against every charge of intolerance and bigotry that is brought, by friend or foe, against our National Church.
But this does not satisfy Mr. Noel, who proposes, what appears at first sight, a charity still more generous and comprehensive. The Anti-paedobaptist and the Presbyterian, with all their germane varieties, are not only to be treated with forbearance and regarded with charity, but are all to form one fellowship, united and co -operating in the great cause of their common Christianity. Take the following pa.s.sage. "And these" _Baptism_ and _Church government_, "are two of the most important points which separate Christians.
Should they separate them? As well might the brothers of a family be separated by the most trifling difference on some question of taste or literature. . . . . . Episcopalians and Presbyterians, Baptists and Paedobaptists, with all others, who differ on obscure and undecided points, ought, if they have one Lord, one faith, one baptism, one G.o.d, and one hope, under the influence of one Spirit, who sanctifies them all, to be one in profession, in action, and in heart." This pa.s.sage, which is in the spirit of the entire tract, is open to grave animadversion.
1. The points mentioned as being "most trifling differences," are regarded by all theologians of any reputation as questions of great moment, although not equally so with those which immediately touch our salvation. Mr. Noel is altogether original in regarding either the construction that is to be put on the sacrament of baptism, or the degree of importance to be attached to the episcopal office, as matters "most trifling."
2. The Baptists and Presbyterians, who look on these points with other feelings than those of Mr. Noel, have considered them of sufficient moment to justify their separation from the communion of our Church. That separation is _their own_ "act and deed." And to charge the Church, on this account, with bigotry, intolerance, and want of charity, proves either consummate ignorance of ecclesiastical history, or deliberate injustice to serve a party. Nevertheless, the entire argument of the tract, proceeds on the a.s.sumption that the Church is the guilty and impenitent party.
3. Under these circ.u.mstances, it is impossible that there should be but "one profession," unless one of the differing parties can deny its own faith, and profess what it does not believe. The Catholic Church of England cannot, and will not, be guilty of that turpitude.
The members of _Mr. Noel"s Church_ have declared, by their voluntary separation, their determination to profess their own principles.
4. That which is most reprehensible in this charitable project of hailing all sects as brethren is, that it is, after all, deceptive and hollow. Mr. Noel does not intend a promiscuous fellowship with various denominations. His charity is extended to those, and to those exclusively, who, within these several communions, hold "the doctrines of grace." All others he denounces as not being children of G.o.d. That is, his union includes all those who think with himself; Calvinists of every persuasion, and not a soul besides!
These are his "one body," and this one body is "the church." How beautiful, how n.o.ble, how G.o.dlike is the charity of the Church of England, which exists in unison with the love of truth, but embraces with Christian affection even those who have quitted her fellowship, contrasted with the drivelling and sectarian partialities of the Calvinist who p.r.o.nounces every man who differs from himself to be no child of G.o.d! The charity of Mr. Noel resolves itself into Calvinistic exclusiveness and intolerance.
If in these remarks there is any apparent severity, they are not to be applied to the author, but to the principles of his work.
Calvinism obscures the finest intellect, and gives a false direction to the most humane and generous feelings which can impart graceful dignity to the Christian character.
THE END.
Gilbert & Rivington, Printers, St. John"s Square, London.
_By the same Author_.
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