From the earliest records we have of the administration of ecclesiastical affairs, as well as from all later history, we may learn that the Catholic Church never aimed at the senseless project of a pure communion, which, by excluding all but the finally elect, should rival in sanctity the fellowship of the saints above.
The worship of the Christian Church has always been open, unrestricted, unconfined by classical distinctions, such as those of the elect and the reprobate. The gates of the temple are closed against none who would join in the celebration of its holy rites. God is the Father of all; Christ the Saviour of all; the manifestation of the Spirit was given for the profit of all; the Gospel is to be preached to all. “And the Spirit and the Bride say, Come, and let him that heareth say, Come, and let him that is athirst come. And whosoever will, let him take the water of life freely.”
The same free and charitable principle has directed the administration of the sacraments, a circumstance the more remarkable, since, in the judgment of the most eminent Fathers of the Church, these are the channels by which spiritual grace is actually communicated to all who are rightfully baptized, and religiously partake of the Lord’s supper. The formularies of our own branch of Christ’s Catholic Church are so clear and definite on this point, that every effort of ingenious casuistry to give them another meaning, or to reconcile their use with the Calvinistic theology, has ended in discomfiture. The sacraments are “outward and visible signs of an inward and spiritual grace, given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.” This grace is imparted, not as to the elect and to them exclusively, but as to beings who are free and responsible, who have to account for their use of this sacred and inestimable gift, and who may forfeit its blessings by subsequent guilt and final impenitence. The present state of our knowledge, or rather ignorance of the philosophy of the human mind, may not supply us with a satisfactory answer for those, who, in a cavilling or sceptical spirit, ask, “How can these things be?” But it is the doctrine of the Scriptures and of the Church, and it is perplexed with fewer difficulties than will be found to press upon every other hypothesis.
Supposing the Calvinistic doctrine of predestination to be founded in truth, the very existence of the visible Church in its present form is a mystery which requires to be solved. No part of its constitution or order harmonises with a scheme based on fatalism, and limiting the grace of Heaven to a narrow section of the human family.
The Sabbath bell, joyously or solemnly, invites all who hear to come to the house of God; and in the name of the “great congregation” the minister of Christ addresses the Deity, saying, “Our Father which art in heaven!”
But Calvinism pronounces that God is not “the lovely Father of all mankind;” and, that while He has instituted the rites of religious worship, and invites all to mingle in its sacred duties, He regards the greater number as “cursed children,” marked out for perdition, “before the morning stars sang together, or ever the sons of God shouted for joy.”
The ministers of the Church administer to all adult converts from paganism, Judaism, or Mahometanism, who make a credible profession, and to all infants, whose sureties engage for their Christian education, the rite of baptism, signifying the remission of past sin, original or actual, and pledging the communication of whatever grace is needful to remedy or assist the weakness of nature in the moral warfare with temptation.
But Calvinism not only abjures this indiscriminate bestowment of grace; but denies that even the elect are regenerated in baptism, leaving it to the arbitrary determination of God’s decree, at what given period, and under what circumstances, they shall be, instantaneously, and without regard to any foregoing state of mind or habits of life, transformed into the beloved, and loving, and lovely children of God[4]!
In a word, Calvinism supposes and requires an order of administration totally distinct from that which actually exists in the visible Church of God. And, accordingly, various Calvinistic communions, which have separated from the Church since the Reformation, have attempted a literal “fellowship of saints,” presuming to discriminate from the mass of nominal Christians those who have experienced the conclusive and saving change of Calvinistic conversion, and admitting such only to the full enjoyment of Church privileges and to the Lord’s table. It seems not a little surprising, that not only sagacious individuals but extensive communities should persevere in an attempt which, in the nature of things, can lead only to disappointment; for, the sincerity of that species of conversion which is supposed to be final, of that grace which is said to be irrevocable, can never be decided until the Judge of all has pronounced his verdict. In the meantime, the terms of communion must agree in some measure with the actual state of man; and when the matter is quietly examined, it appears that even in Calvinistic communions the terms of membership are reduced to a profession of the received “faith and order,” and an assurance, on the part of the initiated, that he believes himself to be a converted person by God’s special grace. This is all that is required besides evidence of good moral character; more than this is impracticable. The spirit of Calvinism can never be fully embodied in a system of Ecclesiastical polity corresponding exactly with its own nature, and marked by its own exclusiveness; for who shall discern the elect?
This discovery appears to have been made by an eminent Calvinistic clergyman of the present day, who, instead of coming to the legitimate conclusion that Calvinism is therefore untenable, as being an impracticable system, has recourse to a delusive theory of ecclesiastical fellowship, which confounds the visible with the invisible Church, or reduces the former to a mere nullity. According to his view of the subject, the Church of Christ consists, not of the collective body of persons who may happen to be in fellowship with any particular Christian communities, nor of the aggregate of persons who throughout the world make an outward profession of our holy faith, but of those, and those only, who “maintain the doctrines of grace, and uphold the authority of Christ in the world,” with whatever denomination of Christians they are in external fellowship. These, being the truly regenerate, are to tolerate each other’s differences on minor questions, to love each other as being one in Christ, and to co-operate in every way for the diffusion of their common principles throughout the world. Mr. Noel’s theory confirms the statement made in this section, that Calvinism, which it is presumed he means by “the doctrines of grace,” denies the claim of any mixed body of professing Christians, such as the Anglican, or the Lutheran, or the Scottish, or any other church, in its aggregate character, to be a church, or a distinct branch of the Catholic Church. That is, Calvinism is opposed to the constitution and the purposes of a visible church. Mr. Noel’s theory is fatal to its existence. For, when it is said of those exclusively, who, in whatever denomination, “maintain the doctrines of grace,”—“and this one body is the church,”—it is clearly proveable, that these persons have no intelligible grounds on which to rest that high and exclusive pretension; they are not the visible church.