1

REVIEW.

Calvin's Calvinism, Part I. A Treatise "On the Eternal Predestination of God." To which is added, “A Brief Reply to a certain Calumniator of the Doctrine of Eternal Predestination." By John Calvin. Originally published at Geneva, A.D. 1552; and now first translated into English, by Henry Cole, D.D., of Clare Hall, Cambridge. London: Wertheim and Macintosh, 24, Paternoster Row.

(Concluded from page 65.)

MANY speak as if Calvin invented those doctrines which are so frequently called by his name, and others as if he first discovered them in the bible. He did neither the one nor the other. Before Calvin had birth or being, they had a place in the scriptures of truth; and before the bible itself had birth or being, they had a place in the heart of God. The grand doctrine of election was not left for Calvin to discover in the bible. It is not a faint, feeble glimmer in the word of truth, an obscure doctrine, which, with much painstaking, and piecing of text to text, may at length be dimly descried lurking in some intricate passages, but a ray of light that shines through and illuminates the whole scripture from the first promise made in Eden to the close of the sacred canon. Dr. Cole, the translator of the work before us, speaks well upon this point in his introductory preface:

"Calvinism is a designation, by which the doctrines of the sovereign grace of God have been distinguished for the last two centuries; but, more parti. cularly and generally, for the last century. The term derives, of course, its descriptiveness from the historical fact that the eminent Swiss Reformer was the chosen servant of God, appointed by him to proclaim and defend, more prominently than any cotemporary or antecedent witness, the sublime doctrines in question. Not that these stupendous truths originated with Calvin, but with God himself. They form an essential portion of the revelation of his word. They are no more Calvinism than Augustinism, or Lutherism, or Bucerism, or Cranmerism, or Latimerism, for they are Bibleism; and they are the ism of every saint, and true minister of Christ; they are the solidity and security of all true religion; they are the fast-hold of faith; they form a substantial ingredient in every true ministry of the gospel; and they constitute an essential doctrine in the confession of every true church of Christ."

But election in that, as in all preceding as well as subsequent ages, met with countless opponents, who, summing up every argument and objection that unsanctified reason could devise, vented them forth with an enmity which the carnal heart alone could conceive, and a virulence which only a tongue, "full of deadly poison," could utter. Among the writers who drew their envenomed pen against the doctrines of grace, as set forth by Calvin in his "Institutes," one of the most distinguished was Albertus Pighius, an Italian, who, to use Calvin's words, "attacked him by name, that he might stab, through his side, holy and sound doctrine." Pressed by various engagements, Calvin for some time took no notice of these attacks, except that he published his thoughts on free will, a doctrine which Pighius had attempted to establish in the same work that he issued against the electing decrees of the Most High. In that answer Calvin promised to consider, when opportunity offered, the doctrine

of predestination. Shortly after, Pighius died, which led Calvin further to delay his promised defence of election. Meanwhile another adversary, Georgius, a Sicilian, started up, who had the shameless effrontery to declare that Christ had appeared to him, and appointed him an interpreter of the whole scripture.

Against these two writers, therefore, Calvin directs the work before us; for though in some points they differed, yet in this doctrine they agreed:

"That it lies in each one's own liberty, whether he will become a partaker of the grace of adoption or not; and that it does not depend on the counsel and decree of God, who are elect and who are reprobate; but that each one determines for himself the one state or the other, by his own will; and with respect to the fact that some believe the gospel while others remain in unbelief, that this difference does not arise from the free election of God, nor from his secret counsel, but from the will of each individual."

In attempting to substantiate this view, Pighius thus lays down his opinion, which we quote, as showing his agreement with the Arminians of our day:

"That God, by his immutable counsel, created all men to salvation without distinction; but that, as he foresaw the fall of Adam, in order that his election might nevertheless remain firm and unaltered, he applied a remedy, which might, therefore, be common to all; which remedy was his confirmation of the election of the whole human race, in Christ; so that no one can perish but he who, by his own obstinacy, blots his name out of the book of life. And his view of the other side of the great question is, that, as God foresaw that some would determinately remain unto the last in malice and a contempt of divine grace, he, by his foreknowledge, reprobated such, unless they should repent. This, with him, is the origin of reprobation; by which he makes it out, that the wicked deprive themselves of the benefit of universal election, irrespectively and independently of the counsel and will of God altogether."

Georgius did not go so far even as this, but held "that no man whatever, neither one nor another, is predestinated to salvation, but that God pre-appointed a time in which he would save the whole

world."

These views, in all their varied bearings, Calvin undertakes to overthrow, and to establish on their ruins the grand, "the important doctrine, which God himself clearly teaches us in the sacred oracles; the sum of which is, that the salvation of believers depends on the eternal election of God; for which no cause or reason can be rendered, but his own gratuitous good pleasure." But before he bends his bow, whilst the arrow is yet on the string, he pauses to give his readers an admonition, which will show with what a holy, tender, and reverent spirit this great Reformer handled these divine mysteries:

"What my mind on this momentous subject is, my Institute' furnishes a full and abundant testimony, even if I should now add nothing more. I would, in the first place, entreat my readers carefully to bear in memory the admonition which I there offer; that this great subject is not, as many imagine, a mere thorny and noisy disputation, nor a speculation which wearies the minds of men without any profit, but a solid discussion, eminently adapted to the service of the godly, because it builds us up soundly in the faith, trains us to humility, and lifts us up into an admiration of the unbounded goodness of God towards us, while it elevates us to praise this goodness in our highest strains. For there is not a more effectual means of building up faith than

the giving of our open ears to the election of God, which the Holy Spirit seals upon our heart while we hear; showing us that it stands in the eternal and immutable good will of God toward us, and that, therefore, it cannot be moved or altered by any storms of the world, by any assaults of Satan, by any changes, or by any fluctuations or weaknesses of the flesh, For our salvation is then sure to us, when we find the cause of it in the breast of God. Thus, when we lay hold of life in Christ, made manifest to our faith, the same faith being still our leader and guide, our sight is permitted to penetrate much farther, and to see from what source that life proceeded. Our confidence of salvation is rooted in Christ, and rests on the promises of the gospel. But it is no weak prop to our confidence, when we are brought to believe in Christ, to hear that all was originally given to us of God; and that we were as much ordained to faith in Christ, before the foundation of the world, as we were chosen to the inheritance of eternal life in Christ. Hence, therefore, arises the impregnable and insubvertible security of the saints. The Father, who gave us to the Son, as his peculiar treasure, is stronger than all who oppose us, and he will not suffer us to be plucked out of his hand. What a cause for humility then in the saints of God, when they see such a difference of condition made in those who are, by nature, all alike! Wherever the sons of God turn their eyes, they behold such wonderful instances of blindness, ignorance, and insensibility as fill them with horror; while they, in the midst of such darkness, have received divine illumination, and know it and feel it to be so. How (say they) is it, that some, under the clear light, continue in darkness and blindness? Who makes this difference? One thing they know by their own experience, that, whereas their eyes were also once closed, they are now opened. Another thing is also certain, that those who willingly remain ignorant of any difference between them and others have never yet learned to render unto God the glory due to him for making that difference."

Before, however, he proceeds to cut up the arguments of his adversaries, and unfold the inspired testimony of God in those important matters, he pauses once more to clearly define his views of the great doctrine which he was about to defend from all ungodly cavils:

"Let those roar at us who will. We will ever brighten forth, with all our power of language, the doctrine which we hold concerning the free election of God, seeing that it is only by it that the faithful can understand how great that goodness of God is, which effectually called them to salvation. I merely give the great doctrine of election a slight touch here, lest any one, by avoiding a subject so necessary for him to know, should afterwards feel what loss his neglect has caused him. I will, by and by, in its proper place, enter into the divine matter with appropriate fulness. Now, if we are not really ashamed of the gospel, we must, of necessity, acknowledge what is therein openly declared; that God, by his eternal good will (for which there was no other cause than his own purpose,) appointed those whom he pleased unto salvation, rejecting all the rest; and that those whom he blessed with this free adoption to be his sons, he illumines by his Holy Spirit, that they may receive the life which is offered to them in Christ; while others, continuing, of their own will, in unbelief, are left destitute of the light of faith, in total darkness."

We cannot wonder, knowing what the carnal mind is, that, lashed into fury by the sovereign election of some and the rejection of others, it should spit its venom even against the great Sovereign himself. Paul's check, however, "Nay but, O man, who art thou that repliest against God?" (Rom. ix. 20,) is the best breakwater against these raging waves of the sea that do but foam out their own shame. We much admire the way in which this profound writer and Reformer amplifies and expounds Paul's rebuke to those daring cavillers just quoted:

"Against this unsearchable judgment of God many insolent dogs rise up and bark. Some of them, indeed, hesitate not to attack God openly, asking

why, foreseeing the fall of Adam, he did not better order the affairs of men? To curb such spirits as these, no better means need be sought than those which Paul sets before us. He supposes this question to be put by an ungodly person: How can God be just, in showing mercy to whom he will, and hardening whom he will?' Such audacity in men the apostle considers unworthy a reply. He does nothing but remind them of their order and position in God's creation. Who art thou, O man, that repliest against God?' (Rom. ix. 20.) Profane men, indeed, vainly babble, that the apostle covered the absurdity of the matter with silence, for want of an answer. But the case is far otherwise.

'The apostle, in this appeal, adopts an axiom, or universal acknowledgment, which not only ought to be held fast by all godly minds, but deeply engraven in the breast of common sense, that the inscrutable judgment of God is deeper than can be penetrated by man. And what man, I pray you, would not be ashamed to compress all the causes of the works of God within the confined measure of his individual intellect? Yet, on this hinge turns the whole question. Is there no justice of God, but that which is conceived of by us? Now if we should throw this into the form of one question, 'Whether it be lawful to measure the power of God by our natural sense?' there is not a man who would not immediately reply, that all the senses of all men combined in one individual must faint under an attempt to comprehend the immeasurable power of God; and yet, as soon as a reason cannot immediately be seen for certain works of God, men, somehow or other, are immediately prepared to appoint a day for entering into judgment with him. What, therefore, can be more opportune or appropriate than the apostle's appeal? that those, who would thus raise themselves above the heavens in their reasonings, utterly forget who and what they are.

"And suppose God, ceding his own right, should offer himself, as ready to render a reason for his works. When the matter came to those secret counsels of his, which angels adore with trembling, who would not be utterly bereft of his senses before such glorious splendour? Marvellous, indeed, is the madness of man, who would more audaciously set himself above God, than stand on equal ground with any pagan judge! It is intolerable to you and hateful, that the power and works of God should exceed the capacity of your own mind, and yet you will grant to an equal the enjoyment of his own mind and judgment! Now will you, with such madness as this, dare to make mention of the adorable God? What do you really think of God's glorious name? And will you vaunt that the apostle is devoid of all reason, because he does not drag God from his throne, and set him before you, to be questioned and examined?"

Read again that last paragraph, and see with what force and clearness he exposes the daring audacity of man, a worm of earth, to call God to account for his inscrutable ways. One more objection he meets, which is common enough in our day, that, allowing those doctrines to be true, we need not pry into them; an argument much of this kind, that, allowing there is gold to be found in Australia, no one should be so foolish or presumptuous as to dig for it. Why is the doctrine revealed, but that it should be believed? Why is the hid treasure stored up in the mine, but that it should be sought, searched for, and found? (Prov. ii. 4.)

"But, say our opponents, this subject is one of which we may remain ignorant, without loss or harm. As if our heavenly Teacher were not the best judge of what it is expedient for us to know, and to what extent we ought to know it! Wherefore, that we may not struggle amid the waves, nor be borne about in the air, unfixed and uncertain, nor, by getting our foot too deep, be drowned in the gulph below; let us so give ourselves to God, to be ruled by him, and taught by him, that, contented with his Word alone, we may never desire to know more than we find therein. No! not even if the power so to do were given to us! This teachableness, in which every godly man will ever

hold all the powers of his mind, under the authority of the Word of God, is the true and only rule of wisdom.

"Now, wherever, and how far soever, he, who is the way,' thus leads us, with his outstretched hand, whose Spirit spoke by the apostles and the prophets, we may most safely follow. And the remaining ignorant of all those things, which are not learnt in the school of God, far excels all the penetration of human intellect. Wherefore, Christ requires of his sheep that they should not only hold their ears open to his voice, but keep them shut against the voice of strangers. Nor can it ever be, but that the vain winds of error, from every side, must blow through a soul devoid of sound doctrine. Moreover, I can, with all truth, confess that I never should have spoken or written on this subject, unless the Word of God, in my own soul, had led the way. All godly readers will, indeed, gather this from my former writings, and especially from my Institute. But this present refutation of my enemies, who oppose themselves to me, will, perhaps, afford my friends some new light upon the matter."

We cannot here travel through the long and penetrating arguments by which Calvin pursues, as it were, unto the death, all the objections of Pighius against the discriminating doctrines of the gospel. He quotes Augustine very largely, to show the mind of that eminent writer on those points, and how closely it agrees with his OWNL It requires, however, more patience and attention than many readers can bestow, thoroughly to appreciate the force of Calvin's arguments; and the work itself labors under two great disadvantages, which are very adverse to its becoming extensively popular. 1. That it is an unserer to a book that is not in our hands, a circumstance besides involving much personal matter, renders it almost necessarily obscure: and, 2ndly, that it is a trustwa, which though no doubt very ably and faithfully done, yet must always be inferior in force and fuency to the original work. Passing over, therefore, the main bulk of the work, we must content ourselves with quoting a few more passages in which Calvin lays down, in his simple and clear war, bis own views on some deep and importazi manters:

*Ome “ansom. Fighus sps, why he can help I ni special gattin is haruse Christ, de Bremer of the wicie werlit, rummanbed the LOSING, AÐ DE Pressbed at all man grumsrumunsky, jemnik, ami wiihom disSANJUD. Bar the gosha, IS IN EIL HASst ni nemen. 1% whanh she wĽAL IS PADORmint a binti, as Trui peaminess. Ja, aurame 2 the same boy witness. It is reachai thie Those who hau di ungla de speak. It the prunbat tiffenty at Promis. Thrains. I would wanky mươm”, tihnu Christ was at rünmed the SSTUME IN THE WHALE WURIK, As Chit hit mula sa E Chust Thit were given to him qyshe Baches, man the whair wurde, shì, hề Ingh, he zhe Karnal life Ai tham ca whom he is the great. Thực he might tAUVE IND I MERUINEDINE nail, zhe “ nessings ir him, all these when, Font auzitet In hisalt, or his own amerita gant nieRSINK V Ht his hars, or which one of these salemt zine, Bun Air, HHRANON, AMIM*

Frank, the ansitur Pati, dealeres dis pennhegy n. Isaiah u he fulfiled in Cirs. Janola, I aint the niidser whan the art, huil par me” Šc. Jezerainoje, Cims; humsal deruures ninu. Ml. zhui the father gward me i maine hi That: Am Dm A wil, ir no wist Past Out"

- Katir #6 19,1 Antaran. Those that that, psitt me 2 høve dent, and NANE Z Then à tit but: the St Xo parditin Jalin sai. 10. Rance we “TRU, OVERPOWiners, tha: Quærst diffisse, lite into 'nane hus, the members of his WWII korv, out, he tha: wil not eantess the ich a gheaza, pif., and a special METY, JE BESengrafted into iki may ni Chius, aibantum. Paul's Sister so the Spaltars, 'inpartant, fast, that thu virun and ben gis a