“We cannot pass unnoticed the Eloge of Dr. Priestley, which brought his biographer into the field of theological discussion, and which deserves to be studied in a country where the Character of that extraordinary man, both as a Philosopher and a Christian, has been so greatly misrepresented.”
The conclusion of the following extract is earnestly recommended to the consideration of those pious men who have been misled by the intolerant spirit of the day; and who, on lending their aid, without being conscious of what they are doing, to break the cords of affection which ought to unite the professors of our common Christianity.
Note 2, see page [26].
A great mass of the religious world, in the orthodox meaning of that phrase, is now called evangelical, and although that term, I admit, does not necessarily imply absolute Calvinism, yet, in point of fact, the greater number of those whom it designates are Calvinists. The opponents of Calvinism are often accused of misrepresenting it. For this reason I have endeavoured here to make it speak for itself—by some of its principal formularies, by one or two of its popular writers, and by the author of it himself, in his own words,—Many will say they hold no such sentiments: for the sake of human nature I sincerely believe them; if I thought such a faith (the terms being understood) could be extensively entertained, confidence in my species would be turned into fear. But, notwithstanding, many opinions which they do hold, logically pursued, lead directly to the conclusions contained in the extracts, the writers of which were perfectly consistent with their system. Numbers who are called Calvinists, I am aware, not only do not believe its worst doctrines, but do not understand them. In the statement, however, of opinions, we cannot be guided by individual feelings, except in cases where we have individual protest to the contrary. The members of the Church of England may object to the Westminster confession of Faith, not being a formulary of their Church: it is, however, the sworn authority of a large body of clergy with whom, when purpose needs, they refuse not to hold friendly communion. It is, however, an accurate digest of Calvinism: in that relation I have used it,—to such of the English clergy as are not Calvinists it can have no reference. I wish to quote it as a theological, and not as an ecclesical authority. But the seventeenth article of the English Church, though softened in expression, is the same in sense. Burnet I know has made the unsuccessful effort to suit it to both sides for the sake of tender consciences; but that must be a most convenient and comprehensive latitude of phraseology which can sound all the notes of the theological scale, from high Calvinism down to low Arminianism. That the meaning of the article is properly Calvinistic, is plain from the times in which it was composed, from the opinions of the men who drew it up, and from the terms in which it is expressed. Yet many thousand ministers with all varieties and shades of opinions, solemnly affirm they believe it, although the law demands that the articles shall be taken in their plain and grammatical sense. This is one proof of the consistency of creeds. I quote one author, Boston, who seems actually to feast and luxuriate amidst the dark monstrocities which he pictures; his spirit appears to bound, and his heart to exult within him, at the sound of the dreadful trumpet which calls the wicked to their final doom; and one can almost imagine the rapture of his eye, as in fancy he saw the flame kindling, and the smoke of torment arising in which they were to burn for ever. In his description of hell he displays no ordinary degree of graphic and geographical talent, and when he comes to paint the sufferings of damned bodies, he is so accurate and anatomical, that as Paley at 60 learned anatomy, to write on natural theology, you would suppose that Boston learned it to enlarge with correctness on the physical tortures of the lost. I wish not to fix his opinions upon any man or body of men; substantially, however, they are no more than Calvinism, though some might object to his mode of expressing them. This I may fairly say to any of those who do not agree with Boston in their Calvinism, and would yet fix the Improved Version on us, that they are as bound to receive the one as we the other. Nay, more so, inasmuch as Boston’s work is in a wider circulation, and with the evidence of most extensive approval. It is published by the London Tract Society, and I have an edition before me as late as 1838; it is sold by every evangelical bookseller, and it is to be found on the shelves of every evangelical circulating library. We are accused of rebellion against God and Christ; but let any one read dispassionately the extracts contained in this, and reflect on the sentiments to be deduced from their collective testimony, and then let him say whether deeper injury was ever done to God, or Christ, or man, than is inflicted by these repulsive dogmas. By these descriptions, if God is a being of love or justice, then language has no meaning, or we are to interpret the terms by their contradictories. If you were only to disguise the words, but preserve the sentiments, and attribute the character implied in them to the parent of the most zealous of Calvinists, he would spurn the aspersion with honest indignation. And, if we mean not by goodness in God, something analogous to goodness in man, what is it that we can mean? The abstractions in which these dogmas are involved by scholastic mysticism, blinds the mind to their ordinary import. But let us suppose an illustration. Take the case of a human father, who, granting he had the power, should pre-ordain his child to misery; should attribute a guilt to him, he never knew; should require from him what he had no power to accomplish, and condemn him because he had not fulfilled it; should place him in circumstances in which he was sure to grow worse, and yet withhold the help that could make him better; should, as the son sunk deeper in iniquity, heap heavier malediction on the wretch he abandoned; should see without pity the ruin that continually grew darker, and gaze ruthlessly on the suffering that was finally to be consummated in despair.—Suppose further, and you render the picture complete, that such conduct was defined as the vindication of parental dignity, the very glory of justice; and he who practised it as a father of exceeding love. But we will go further, and suppose this father has the power to cast his child into misery everlasting, and that he does it; must we close the analogy here? No: we can carry it one step higher: swell out this being into infinite existence, make him omnipotent and omniscient, place him on the throne of the universe, and put all creatures within his boundless control, he is then the God of Calvin’s theology. This view I give not rashly, nor without foundation; it is more than justified by the quotations that I bring forward. Our faith is characterized as a blasphemous heresy: we employ no epithet, but we are not afraid to have it contrasted with Calvinistic orthodoxy.
Character of God.
“Predestination is the everlasting purpose of God; whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them to everlasting salvation, as vessels made to honour.”—From the 17th Article of the Church of England.
“By the decree of God, for the manifestation of his glory, some men and angels are predestined unto everlasting life, and others fore-ordained to everlasting death. These angels and men, thus predestined and fore-ordained, are particularly and unchangeably designed; and their number is so certain and definite, that it cannot be either increased or diminished.”
“The rest of mankind God was pleased, according to the unsearchable counsel of his own will; whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice.”
“As for those wicked and ungodly men whom God, as a righteous judge, for former sins doth blind and harden, from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts, but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their conception makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it cometh to pass, that they harden themselves, even under those means which God useth for the softening of others.”—Westminster Confession of Faith, ch. iii, § 3, 4, 7; ch. v, § 6.
“God, in his providence, permitted some angels wilfully and irrecoverably to fall into sin and damnation, limiting and ordering that and all their sins to his own glory; and established the rest in holiness and happiness, employing them all, at his pleasure, in the administrations of his power, wisdom, and justice.”—Larger Catechism, q. 19.