Calvinistic Controversy

We shall not be fully prepared to judge correctly on this subject until we have examined one more preliminary question, viz. What is the precise meaning that we are to attach to the terms, natural and moral ability, as used by the Calvinists? To ascertain this, I have examined such authors as I have had access to, with care; and I have been particular to consult recent authors, that I might not be accused of charging old and exploded doctrines upon our opposers; and various authors, that I might ascertain any varieties that appertain to the different Calvinistic schools. In particular, the author of “Views in Theology;” Dr. Griffin, in a late work on “Divine Efficiency;” Rev. Tyler Thatcher, of the Hopkinsian school; and a doctrinal tract, entitled, “Man a Free Agent without the Aid of Divine Grace,” written, it is presumed, by one of the divines of the New-Haven school have been consulted. There is among them all a remarkable uniformity on this point. If I understand them, the substance of what they say is, “Natural power consists in the possession of understanding, conscience, and will; and moral power is the exercise of these faculties.” Mr. Thatcher says this in so many words. – The tract alluded to gives this definition of natural power. Dr. Griffin says “their [sinners’] faculties constitute a natural ability, that is, a full power to love and serve God, if their hearts are well disposed.” It certainly must appear, at the first glance, very singular to every mind not embarrassed by theory, that either the possession of faculties, or the exercise of faculties, should be called power. The idea of power is supposed, by the best philosophical writers, to be undefinable, from the fact that it is a simple idea; but here, strange to tell, we have it analyzed in two different forms. Faculties are power – the exercise of faculties is power. Now, although we cannot define power, every one doubtless has a clear conception of it; and I humbly conceive that the common sense of every man will decide that neither of the above definitions embraces the true idea of power. The exercise of faculties implies power, it is granted; but every one must see that it is not power itself. And although the faculties of the mind are sometimes called the powers of the mind by a kind of borrowed use of the term power, just as the limbs or muscles are called the powers of the body, yet it requires very little discrimination to see that as we may possess these powers of the body entire, and yet they be defective from some cause, as to some of their appropriate functions, so we may possess these powers or faculties of mind entire, and yet they may be defective in that moral strength necessary to a holy choice. Hence the possession of these faculties does not even imply power adequate to a holy choice; much less are they power itself. I marvel therefore at these definitions of moral and natural power, and am thereby confirmed in the opinion advanced in my former number, viz. “That the whole of this distinction (of natural and moral ability) and the reasoning from it, proceed on the ground of a most unphilosophical analysis of mind, and an unwarranted definition of terms.” This may seem a strong statement from so humble an individual as myself, in view of the many able minds that have adopted the opinions here opposed. But neither their opinion nor mine will weigh much, in this controversy, except as sustained by reasonable arguments; and by such arguments the present writer expects to stand or fall. Look then, reader, to both sides of this subject. Dr. Griffin himself seems to be at a loss how to explain himself on this subject. When he wishes to oppose the New-Haven divines, and guard against their error, he says, “If you mean by power, an ability that works without Divine efficiency, I hope I shall be the last to believe that.” “And every body knows that the mass of the New-England divines, from the beginning, have acknowledged no such doctrine.”

And why is Divine efficiency necessary? – Because man has no ability that will “work,” without it. Thus the moment he sets up a guard against Pelagianism, he throws himself back either upon our doctrine, or upon the old Calvinistic doctrine of “native impotency.” There is no standing place any where else. The New-Haven divines are right, if natural ability is right; and the time cannot be far distant when the love of consistency will drive all, who hold to natural ability, either on to the New Divinity ground, or back to old Calvinism. From this remark the reader will see how much depends, if my views are correct, upon the proper adjustment of this question. It is in fact the turning point, which is to give a character to the theology of the Churches. Let us not then be in haste to pass over it. Hear Dr. Griffin farther. “Now if you ask me what is that power, which is never exerted without Divine efficiency? I can only say, that, in the account of the Divine mind, it is the proper basis of obligation, and therefore by the decision of common sense, must be called a power.” The doctor had a little before told us, that this power was faculties – he is not satisfied with this; and what well instructed mind, like the doctor’s, could be? It is something that forms the “basis of obligation,” he knows not what it is. He merely infers there is such a power, because men are held responsible. But this inference will flow quite as naturally, by taking the Arminian ground of gracious ability, and save the other difficulties beside. At any rate, it will save the absurdity of holding to an ability, that will not “work,” without being strengthened by Divine aid, and yet that this same ability is sufficient for all purposes of obligation without that aid.

We shall find equal difficulty, if we take up and examine this definition of moral power. It is “the exercise of natural power.” But these same writers tell us that, while we have this natural power sufficient without Divine grace to form a basis of obligation, “we are entirely dependent upon God’s grace for moral power” – in other words, according to the definition of moral power, we are dependent upon grace for the exercise of our natural power – and since natural power means the faculties of the understanding, will, and conscience – the statement is simply and evidently this: we are dependent upon Divine grace for the exercise of our understanding, conscience, and will, in making a holy choice. Why? Because the understanding, conscience, and will are so depraved by nature, that it is not in their nature to “work” in this exercise, without this Divine grace. Is not this holding the gracious ability after all? Is it singular then that Dr. Griffin should say, in another place – “They (sinners) are bound to go forth to their work at once, but they are not bound to go alone: it is their privilege and duty to cast themselves instantly on the Holy Ghost, and not to take a single step in their own strength?” Or is it any wonder that the Christian Spectator should say, that “this statement of Dr. Griffin brings him directly on the ground of evangelical Arminianism?” And is this the ability that “the mass of the New-England divines have held to from the beginning?” Not exactly. They only slide over on this ground occasionally, when they are pressed hard with Pelagianism on the one hand, and the old doctrine of passivity on the other. For the truth is, as before remarked, they have not a single point to balance themselves upon between these two, only as they light upon our ground.

There is still another difficulty in this moral power, as it is called. It implies the absurdity, that power to obey God is obedience itself. For a right exercise of our natural powers is obedience. But the right exercise of our natural power is moral power – therefore

Our moral power to obey God is obedience!! And this will give us a clue to the proper understanding of that oft-repeated Calvinistic saying – “You have power to obey God, if your heart is rightly disposed,” or in short hand – “You can if you will.” Now the verb will here evidently means the right exercise of the natural faculties – that is, as shown above, it means obedience. Hence the whole and proper meaning of this notable saying is – “You have power to obey God, if you obey him.” “You can if you do.” This is a sort of logic which, when scanned down to its naked character, one would get as little credit in refuting, as its abettors are entitled to for its invention and use. And yet this is the logic which, in its borrowed and fictitious costume has led thousands in our land to suppose that Calvinism, as it is now modified, is the same, or nearly the same with Methodism.

There is still another striking solecism, necessarily connected with this definition of power. It supposes it to have no actual existence, until the necessity for it ceases. For in the order of cause and effect, natural power effects the act of obedience; and this effect of natural power, producing obedience, gives existence to moral power. Thus we have power to obey, super-added to the power that has actually obeyed! If, however, Calvinists say this is treating the subject unfairly, because their very definition shows that they do not mean by it any thing which enables man to obey – I answer, that my reasoning went upon the ground, that it was what they call it —power; and if they do not mean power, that is only acknowledging the position I started upon, that this Calvinistic power is no power at all. And here I ask, in the name of candour, What is the use of calling things by wrong names? What confusion and error may not be introduced by applying common and well defined terms in such a manner, that, when the things to which they are applied, are defined, it is seen that the terms thus applied are worse than useless; they directly mislead the mind! It is the direct way to bring Christian theology and Christian ministers into distrust and reproach.

One thought more, with respect to this moral power, and I will pass on. The doctrine of Calvinism is, if I understand it, that God controls the natural power of men, by means of their moral power. This some of them expressly affirm. And to show that I am not mistaken with respect to the others, let the reader carefully attend to the following considerations. What is it secures the fulfilment of the Divine decrees, in respect to the elect and the reprobate? Why do not some of the reprobates, in the use of natural ability, repent and get to heaven? Because they have not the moral power. Why do not some of the elect, in the use of the same ability, fall into sin and finally perish? Because God makes and keeps them willing in the day of his power – that is, he irresistibly imparts to them this moral power. Thus, by means of this, which he keeps in his own hands he executes his decrees. For God, of set purpose, so constituted this natural power, that it does not “work” without Divine efficiency. By moral power; therefore, natural power is controlled. Now, to say nothing here of the absurdity of efficiently and irresistibly controlling one power by another, and yet calling that other the essence of free agency, and the basis of obligation – look at the absurdity in another point of view. Since moral power is the exercise of natural power, the former must be the effect of the latter. And since, according to Calvinism, natural power is controlled by moral power, it follows conclusively; that the effect controls its cause!! And since the cause must act, before the effect is produced, it follows that the effect, before it has an existence, acts upon its cause to produce its own existence!!! This is certainly a nullification of both cause and effect: Such are some of the difficulties of these definitions of power – definitions as contrary to the common understandings of men, and the common laws of language, as they are to sound philosophy – definitions which, if they were always understood, when the terms were used; would make the propositions in which these terms are found, sound very differently to the common ear. I trust therefore it has been made to appear, that “this distinction of natural and moral ability, and the reasonings upon it, are founded on a most unphilosophical analysis of mind and an unwarranted definition of terms,” and that, after all the efforts of the Calvinists to find out another alternative, they will be under the necessity, if they would be consistent, either of going back to the old Calvinistic ground, of remediless impotency, or of advancing on to the Pelagian ground of the New Divinity; or they must accept of the Arminian theory of gracious ability. And that the reader may be prepared to make his selection, I will here remind him of the arguments adduced in favour of the latter doctrine, in the last number, while I next proceed to answer more specifically the objections that have been urged against it, which however for an obvious reason must be withheld until the next number.

NUMBER XII.

OBJECTIONS TO GRACIOUS ABILITY ANSWERED

In consulting different authors to find the strongest objections that have been urged against our doctrine of ability by grace, I have fixed upon the doctrinal tract, already alluded to, entitled, “Man a Free Agent without the Aid of Divine Grace,” as concentrating in a small compass, and in a clear and able manner, the sum total of these objections. I may not follow the precise order of this writer, and possibly shall pass over some of his remarks as of minor importance, but the substance of his reasoning shall receive such notice as I shall be able to give it.

1. The first objection is, in substance, this: that without being a free agent man cannot be man; that free agency in fact enters into the very definition of an intelligent, morally responsible being; and therefore he must be such by nature.

This objection gains all its plausibility from the writer’s definition of free agency. “It consists,” he says, “in the possession of understanding, conscience, and will.” Now we grant that the being who possesses these is an intelligent voluntary agent. But these faculties, as we have seen, may be disordered, so that, for all holy purposes, they may be defective. The understanding may be darkened, the conscience may be seared, the power to choose good may be weakened either positively or relatively. Liberty is a distinct faculty of the soul; and as such is as subject to derangement as any other mental susceptibility. It has, we say, suffered materially by the fall; so that man has not his original aptitude or facility to good. And whether we consider this as a weakness appertaining directly to the faculty of the will itself, or whether we consider it a relative weakness, (which is probably the more philosophical,) resulting from the loss of a moral equilibrium in the mind, by reason of the uncontrolled sway of the passions, in either case the primary cause and the practical result are the same. Sin has perverted the soul, and given it an unholy declination from righteousness to an extent which none but God can rectify. With this view of the subject, the writer may call man a free agent if he pleases; but he is only free to unrighteousness, and not to holiness.

Our objector was aware that his argument might be disposed of in this way; and hence in a note he says, “Some writers speak of man, in his natural state, as free only to evil. But in what does such freedom differ from mere instinct? With no power to do otherwise, how is he who murders a fellow creature more criminal than the tiger, or even a falling rock that destroys him?” The fallacy of this argument consists chiefly in a misrepresentation of our theory. Instead of holding that man “has no power to do otherwise,” we believe, as much as this author, that man has ample power at his command to do otherwise; but that this power is of grace, and not of nature. Any farther supposed difficulties growing out of this view of the subject will be explained, I trust satisfactorily, as we advance.6

2. “Every man is conscious that he possesses the faculties which constitute free agency.” – Here again we must keep in view the writer’s definition. We shall find no difficulty in granting that every man is conscious that he possesses the faculties of understanding, conscience, and will; but that these, unaided by grace, constitute man free to a holy choice, is denied; and this is the very question in debate. To affirm it therefore in argument is begging the question.

It however, the author means to say, as his reasoning on this point seems to imply, that man is conscious of being a free agent, in the responsible sense of the term, this is also granted; but then this does not touch the question whether this power is of grace or of nature. But, says the writer, “When man, under the influence of grace, does choose the good, he is not conscious of any new faculty or power to choose, but only he uses that power in a different manner. The power or faculty which chooses evil and which chooses good, is the same power differently used.” Whoever disputed this? – understanding by power a faculty of the soul, as this author evidently does. We all acknowledge that the soul gets no new faculties by grace; but we believe that the mind, in the exercise of its natural faculties, is assisted by grace to make a right choice. But, says the writer, in this connection, “Power to choose between two objects is power to choose either.” If the writer means to say that power to choose either the one or the other of two objects is power to choose either – this is an identical proposition: it is only saying, If a thing is, it is. But if he means to say, when two objects are presented to the mind, and the mind finds itself possessed of a power to attach itself voluntarily to one, that therefore it has the same power to attach itself to the other, this is denied; and as no proof is given or pretended by the objector, nothing but a denial is necessary. On this point the founder of the Calvinistic school was undoubtedly correct – philosophically and theologically correct – when he said, “Man has not an equally free election of good and evil.”

But that I may meet this objection founded on consciousness, full in the face, I am prepared to assert, and I think prove, that man, so far from being conscious that he has by nature adequate power to serve God, is conscious of the very reverse of this. What truly awakened sinner has not a deep conviction of his utter helplessness? How many experiences of intelligent and pious Calvinists could I quote on this point? As a specimen take that of the Rev. David Brainerd, who stands high in the Church, not only among Calvinists, but among all Christians who know him. I quote a passage from his experience quoted by Dr. Griffin: “I saw that it was utterly impossible for me to do any thing toward helping or delivering myself. I had the greatest certainty that my state was for ever miserable for all that I could do, and wondered that I had never been sensible of it before.” – This passage is very strong; too unqualified, perhaps, but it is the natural language of a weak sinner, convinced, as all must be before they can become strong, of their utter helplessness without grace. How fully does such a one prove the truth of Scripture, that “the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, for they are spiritually discerned;” that “no man knoweth the Father, but the Son, and he to whom the Son shall reveal him.” Hence the necessity that “the Spirit should take of the things of Jesus Christ, and show them unto them.” Indeed, but for this darkness and weakness of the understanding, the penitent sinner would not feel the necessity of the agency of the Spirit: nor would it in fact be necessary. It is on this ground that the doctrine of natural ability has led to the idea of conversion by moral suasion. Thus it is evident that a man may be conscious of having an understanding, but at the same time be as fully conscious that that understanding is too dark and weak for holy purposes, unaided by grace. The same is also true of conscience. Experience teaches us that it often becomes languid or dead, and needs quickening. Hence the Christian often prays —

“Quick as the apple of an eye,O God! my conscience make;Awake my soul when sin is nigh,And keep it still awake.”

Hence also we pray God to alarm the conscience of sinners. So also we learn from Scripture and experience that the conscience needs purging “from dead works,” for the very object that we may be able “to serve God with filial fear;” we learn also that we may have “defiled consciences,” “weak consciences,” “seared consciences,” &c. And here let it be noticed, that whether we understand these passages as applying to the regenerate or unregenerate, to derived depravity or contracted depravity, the argument against the objector will in every case apply with resistless force, viz. it shows that this faculty of the soul may become so disordered as to have its original healthy action impaired, and that in this case nothing can give it its original sensibility and strength but the God who made it. If sin does disorder the conscience, it disordered Adam’s: and if he begat children in his own moral likeness, then his posterity had a similar conscience. And therefore it is necessary that, as by the offence of the first Adam sin abounded, so by the obedience of the second, grace may abound in a way directly to meet the evil.

Let us next examine the will. Are we not conscious that this also is weak? How repeatedly does the awakened sinner resolve and fail! until he becomes deeply impressed that he is “without strength!” He tries to keep the law, but cannot; for he finds that “the carnal mind is not subject to the law of God, neither indeed can be.” Hear his complaint! and that we may be sure of taking a genuine case, let us select a Bible experience from Rom. vii; “I am carnal, sold under sin.” (How much liberty to serve God has a bond slave to sin?) “That which I do I allow not; for what I would do that I do not, but what I hate that do I.” “To will is present with me, but how to perform that which is good, I find not,” &c. (See through the chapter.) Hear him finally exclaim, in self despair, “Who shall deliver me from the body of this death?” Why, Saul of Tarsus! are you not conscious that you have understanding, conscience, and will? Why make such an exclamation? Who shall deliver you? Deliver yourself. No! such philosophy and such theology were not known to this writer, neither as a penitent sinner, nor as an inspired apostle. “I thank God, through Jesus Christ my Lord.” – “The law of the spirit of life, in Christ Jesus, hath made me free from the law [the controlling power] of sin and death.”

Should any one say that the apostle was not describing his conversion here, but his experience as a Christian believer, I reply: If any thing, that would make the passage so much the stronger for my present purpose; for “if these things are done in the green tree, what shall be done in the dry?” If a saint – one who has been washed and renewed – finds nevertheless that his will is so weak as to need the continued grace of God to enable him to do the things that he would, much more is this true of the unrenewed sinner. If this account of the apostle’s experience means any thing, it is as express a contradiction of the doctrine, that we have natural strength to serve God, as could be put into words. And I am bold to say that this is the experience of all Christians. And it presents an argument against the doctrine of natural ability which no metaphysical reasoning can overthrow – not indeed an argument to prove that we have not understanding, conscience, and will; but to show that, having these in a disordered and debilitated state, grace is indispensable to aid them, in order to an efficient holy choice. How often soever the judgment may be brought to a preference of the Divine law, it will as often be carried away by the strength of the unholy passions until it is delivered by the grace of our Lord Jesus Christ. We are conscious therefore that we have not natural power to keep the Divine law.

3. But it is objected again, “that the Scriptures require us to use our natural faculties in the service of God;” and hence the inference is, that these faculties are adequate to this service.