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THE

CALVINISTIC DOCTRINE

OF

PREDESTINATION

EXAMINED AND REFUTED:


BEING THE SUBSTANCE OF

A SERIES OF DISCOURSES

Delivered in St. George's M. E. Church, Philadelphia,


BY

FRANCIS HODGSON, D. D.


PHILADELPHIA:

HIGGINS AND PERKINPINE.

No. 40 NORTH FOURTH STREET,

1855.


Entered according to the Act of Congress, in the year 1854, by

FRANCIS HODGSON,

in the Office of the Clerk of the District Court of the United
States in and for the Eastern District of Pennsylvania.


PHILADELPHIA:

T. R. AND P. G. COLLINS, PRINTERS.


PHILADELPHIA, July 13, 1854.



Rev. FRANCIS HODGSON, D. D.


DEAR SIR: We, whose names are hereunto annexed, having heard your
recent series of discourses upon the "Divine Decrees," and
believing that their publication at this time would be of great
service to the cause of truth, earnestly desire that such
measures may be taken as will secure their publication at an
early period. We therefore respectfully solicit your concurrence,
and that you would do whatever may be necessary on your part to
further our object:--

  JAMES B. LONGACRE,        P. D. MYERS,
  GARRET VANZANT,           R. MCCAMBRIDGE,
  JOHN J. HARE,             THOMAS W. PRICE,
  DANIEL BREWSTER,          CHAS. MCNICHOL,
  WM. G. ECKHARDT,          THOS. M. ADAMS,
  CHAS. COYLE,              FRANCIS A. FARROW,
  BENJAMIN HERITAGE,        THOS. HARE,
  J. O. CAMPBELL,           SAMUEL HUDSON,
  JAMES HARRIS,             JOSEPH THOMPSON,
  WM. GOODHART,             DAVID DAILEY,
  R. O. SIMONS,             JNO. R. MORRISON,
  AMOS HORNING,             JAMES HUEY,
  ENOS S. KERN,             JOHN FRY,
  JNO. P. WALKER,           E. A. SMITH,
  JOHN STREET,              JAMES D. SIMKINS,
  J. W. BUTCHER,            S. W. STOCKTON,
  JACOB HENDRICK,           FOSTER PRITCHETT.



DEAR BRETHREN:--


The motives which induced me to preach the discourses on the
"Divine Decrees" are equally decisive in favor of their
publication, as you propose. I have taken the liberty to
rearrange some parts of them for the benefit of the reader.

Yours,

FRANCIS HODGSON.


To Brothers LONGACRE,

MYERS, and others.



PREDESTINATION.



DISCOURSE I.


"In whom also we have obtained an inheritance, being
predestinated according to the purpose of him who worketh all
things after the counsel of his own will."--EPH. i. 11.

IT would very naturally be expected of a preacher, selecting this
passage as the foundation of his discourse, that he would have
something to say upon the subject of predestination. It is my
purpose to make this the theme of the occasion; and this purpose
has governed me in the selection of the text. The subject is one
of great practical importance. It relates to the Divine
government--its leading principles and the great facts of its
administration. Some suppose that the Methodists deny the
doctrine of Divine predestination, that the word itself is an
offence to them, and that they are greatly perplexed and annoyed
by those portions of Scripture by which the doctrine is
proclaimed. This is a mistaken view. We have no objection to the
word; we firmly believe the doctrine; and all the Scriptures, by
which it is stated or implied, are very precious to us.

There is a certain theory of predestination, the Calvinistic
theory, which we consider unscriptural and dangerous. There is
another, the Arminian theory, which we deem Scriptural and of
very salutary influence. My plan is, _first_, to refute the false
theory; and, _secondly_, to present the true one, and give it its
proper application.

My discourse or discourses upon this subject may be more or less
unacceptable to some on account of their controversial aspect.
This disadvantage cannot always be avoided. Controversy is not
always agreeable, yet it is often necessary. Error must be
opposed, and truth defended. What I have to say, is designed
chiefly for the benefit of the younger portion of the congregation.
I feel that there devolves upon me not a little responsibility in
reference to this class of my hearers. Many of them, I am happy to
learn, are eagerly searching for truth, and they have a right to
expect that the pulpit will aid their inquiries, and throw light
upon their path.

The theory of predestination to which we object affirms that God
has purposed, decreed, predetermined, foreordained, predestinated,
whatsoever comes to pass, and that, in some way or other, he, by
his providence, brings to pass whatever occurs.

The advocates of this doctrine complain loudly that they are
misunderstood and misrepresented. The Rev. Samuel Miller, D. D.,
late of Princeton College, N. J., in a tract on _Presbyterian
Doctrine_, published by the Presbyterian Board of Publication,
complains thus: "It may be safely said that no theological system
was ever more _grossly misrepresented_, or more _foully_ and
_unjustly vilified_ than this." "The gross misrepresentations
with which it has been assailed, the _disingenuous_ attempts to
fasten upon it consequences which its advocates disavow and
abhor; and the _unsparing calumny_ which is continually heaped
upon it and its friends, have _scarcely been equalled_ in any
other case in the entire annals of theological controversy." "The
opponents of this system are wont to give the most _shocking_ and
_unjust_ pictures of it. Whether this is done from _ignorance_ or
_dishonesty_ it would be painful, as well as vain, at present, to
inquire." "The truth is, it would be difficult to find a writer
or speaker, who has distinguished himself by opposing Calvinism,
who has fairly represented the system, or who really appeared to
understand it. They are forever fighting against a _caricature_.
Some of the most grave and venerable writers in our country, who
have appeared in the Arminian ranks, are undoubtedly in this
predicament: whether this has arisen from the want of knowledge
or the want of candor, the effect is the same, and the conduct is
worthy of severe censure." "Let any one carefully and dispassionately
read over the _Confession of Faith_ of the Presbyterian Church, and
he will soon perceive that the professed representations of it,
which are _daily_ proclaimed from the _pulpit_ and the _press_,
are _wretched slanders_, for which no apology can be found but in
the ignorance of their authors."

He places himself in very honorable contrast with those whom he
thus severely condemns: "The writer of these pages," says he, "is
fully persuaded that Arminian principles, when traced out to
their natural and unavoidable consequences, lead to an invasion
of the essential attributes of God, and, of course, to blank and
cheerless atheism. Yet, in making a statement of the Arminian
system, as actually held by its advocates, he should consider
himself inexcusable if he departed a hair's-breadth from the
delineation made by its friends." (pp. 26, 27, 28.)

This writer reiterates these charges, with interesting
variations, in his introduction to a book on the Synod of Dort,
published by the same establishment. "They," says he, "are ever
fighting against an imaginary monster of their own creation. They
picture to themselves the consequences which they suppose
unavoidably flow from the real principles of Calvinists, and
then, most unjustly, represent these consequences as a part of
the system itself, as held by its advocates." Again: "How many an
eloquent page of anti-Calvinistic declamation would be instantly
seen by every reader to be either calumny or nonsense, if it had
been preceded by an honest statement of what the system, as held
by Calvinists, really is." (_Synod of Dort_, p. 64.)

The Rev. Dr. Beecher says, in his work on _Skepticism_: "I have
_never heard a correct_ statement of the Calvinistic system from
an opponent;" and, after specifying some alleged instances of
misrepresentation, he adds: "It is needless to say that
falsehoods _more absolute_ and _entire_ were never stereotyped in
the foundry of the father of lies, or with greater industry
worked off for gratuitous distribution from age to age."

The Rev. Dr. Musgrave, in what he calls a _Brief Exposition and
Vindication of the Doctrine of the Divine Decrees, as taught in
the Assembly's Larger Catechism_, another of the publications of
the Presbyterian Board, charges the opponents of Calvinism in
general, and the Methodists in particular, with not only
_violently contesting_, but also with _shockingly caricaturing_,
and _shamefully misrepresenting_ and _vilifying_ Calvinism--with
"systematic and wide-spread defamation"--with "wholesale
traduction of moral character, involving the Christian reputation
of some three or four thousand accredited ministers of the
gospel." His charity suggests an apology for much of our
"misrepresentation of their doctrinal system" on the ground of
our "intellectual weakness and want of education;" but, for our
"dishonorable attempts to impair the influence" of Calvinistic
ministers, and "injure their churches," he "can conceive of no
apology."

The Rev. A. G. Fairchild, D. D., in a series of discourses
entitled _The Great Supper_, likewise published by the Presbyterian
Board of Publication, complains in these terms: "Sectarian partisans
are interested in misleading the public in regard to our real
sentiments, and hence their assertions should be received with
caution. Those who would understand our system of doctrines, must
listen, not to the misrepresentations of its enemies, but to the
explanations of its friends." (p. 40.) Again: "As these men cannot
wield the civil power against us, they will do what they can to
punish us for holding doctrines which they cannot overthrow by fair
and manly argument. God only knows the extent to which we might
have to suffer for our religion, were it not for the protection of
the laws! For, if men will publish the most wilful and deliberate
untruths against us, as they certainly do, for no other offence
than an honest difference of religious belief, what would they not
do if their power were equal to their wickedness?" (p. 73.)

This writer expresses his sense of the "wickedness of those who
oppose Calvinism" in still stronger terms: "If, then, the
doctrines of grace [Calvinism] are plainly taught in the
Scriptures, if they accord with the experience of Christians, and
enter largely into their prayers, then it must be exceedingly
sinful to oppose and misrepresent them. Those who do this will
eventually be found _fighting against God_. We have recently
heard of persons praying publicly against the election of grace,
and we wonder that their tongues did not cleave to the roof of
their mouth in giving utterance to the horrid imprecation." (p.
178.) Ah! These Methodists are very wicked!

The Rev. L. A. Lowry, author of a recent work, entitled _Search
for Truth_, published by the same high authority, discourses as
follows:--

"When I see a man trying to distort the proper meaning of words,
and, presenting a garbled statement of the views of an opponent,
I take it as conclusive evidence that he has a bad cause; more
when he is constantly at it, and manifests in all that he does a
feeling of uneasiness and hostility towards those who oppose him.
During my brief sojourn in the Cumberland Church, I was called
upon to witness many such exhibitions, that, in the outset of my
ministerial labors, made anything but a favorable impression on
my mind. I found there, in common with all others who hold to
Arminian sentiments, the most uncompromising and _malignant_
opposition to the doctrines of the Presbyterian Church, while
there was _not_ a man that I met in all my intercourse, that
_could_ state fairly and fully what those doctrines are. Their
views were entirely one-sided; the truth was garbled to suit
their convenience; and the creations of their own fruitful fancy
were constantly being presented before the minds of the people,
thereby deepening their prejudices, and drawing still closer the
dark folds of their mantle of ignorance and bigotry." (pp. 65,
66.)

Again: "It is painful to witness the ignorance and stupidity of
men--their malignity and opposition to the truth--who have
learned to misrepresent and abuse Calvinism with such bitterness
of feeling, till, like a rattlesnake in dog-days, they have
become blinded by the poison of their own minds." (p. 156.)

In this attempt to destroy confidence in the veracity of
Arminians, so far, at least, as it is connected with their
representations of Calvinism, leading individuals are singled out
for special animadversion. Dr. Miller assails the moral character
of Arminius. He says of him that, "On first entering upon his
professorship, he seemed to take much pains to remove from
himself all suspicion of heterodoxy, by publicly maintaining
theses in favor of the received doctrines; doctrines which he
afterwards zealously contradicted. And that he did this contrary
to his own convictions at the time, was made abundantly evident
afterwards by some of his own zealous friends. But, after he had
been in his new office a year or two, it was discovered that it
was his constant practice to deliver one set of opinions in his
professional chair, and a very different set by means of private
confidential manuscripts circulated among his pupils." (_Synod of
Dort_, p. 13.)

Dr. Fairchild speaks thus of a passage by Mr. Wesley: "In the
doctrinal _Tracts_, p. 172, is an address to Satan, which we have
no hesitation in saying is fraught with the most concentrated
blasphemy ever proceeding from the tongue or pen of mortal,
whether Jew, Pagan, or Infidel, and all imputed to the Calvinists.
One cannot help wondering how such transcendent impieties ever
found their way into the mind of man; I am not willing to transfer
the language to these pages; but the work is doubtless accessible
to most readers, having been sown broadcast over the land."
(_Great Supper_, p. 150.) He also indorses the charge of forgery
which Toplady made against Mr. Wesley. (See p. 111.)

The late Dr. Fisk is charged with garbling the _Confession of
Faith_ for sinister purposes (p. 111); and with "scandalous
imputations" against Calvinism. (p. 150.)

It is not impossible that our Calvinistic brethren should be
misrepresented. Nor is it impossible that they should misrepresent
both themselves and others. I do not admit that they are thus
misrepresented by their Methodist opponents, but it is not my
intention to refute these charges at this time. I refer to them
now to justify the special caution which I shall observe in
presenting their tenets. They make it necessary for us to prove
beyond the possibility of doubt that they hold the doctrines
which we impute to them. I shall give their views in their own
words.

Calvin says, in his _Institutes_: "Whoever, then, desires to
avoid this infidelity, let him constantly remember that, in the
creatures, there is no erratic power, or action, or motion, but
that they are _so governed _by the secret counsel of God, that
_nothing can happen_ but what is subject to his knowledge, and
DECREED _by his will_." (Vol. i. p. 186.)

Again: "All future things being uncertain to us, we hold them in
suspense, as though they might happen either one way or another.
Yet, this remains a _fixed principle_ in our hearts, that _there
will be_ NO _event which God has not_ ORDAINED." (_Ib_. p. 193.)

Again: "They consider it absurd that a man should be blinded by
the will and command of God, and afterwards be punished for his
blindness. They, therefore, evade this difficulty, by alleging
that it happens only by the permission of God, and not by the
will of God; but God himself, by the most unequivocal declarations,
rejects this subterfuge. That men, however, _can effect_ NOTHING
but by the secret _will_ of _God_, and can _deliberate_ upon
nothing but what he has _previously decreed_, and DETERMINES by
his _secret direction_, is proved by express and innumerable
testimonies." (_Ib_. p. 211.)

Again: "If God simply foresaw the fates of men, and did not also
_dispose_ and _fix_ them by his _determination_, there would be
room to agitate the question, whether his providence or foresight
rendered them at all necessary. But, since he foresees future
events only in consequence of _his decree that they shall
happen_, it is useless to contend about foreknowledge, while it
is evident that ALL _things come to pass rather_ by ORDINATION
and DECREE." (Vol ii