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Written by: R. L.,Dabney    Posted on: 09/18/2002

Category: Theology

Source: ccn


by R. L. Dabney

Historically, this title is of little accuracy or worth; I use it to denote certain points of doctrine, because custom has made it familiar. Early in the seventeenth century the Presbyterian Church of Holland, whose doctrinal confession is the same in substance with ours, was much troubled by a species of new-school minority, headed by one of its preachers and professors, James Harmensen, in Latin, Arminius (hence, ever since, Arminians).

Church and state have always been united in Holland; hence the civil government took up the quarrel. Professor Harmensen (Arminius) and his party were required to appear before the State's General (what we would call Federal Congress) and say what their objections were against the doctrines of their own church, which they had freely promised in their ordination vows to teach. Arminius handed in a writing in which he named five points of doctrine concerning which he and his friends either differed or doubted. These points were virtually: Original sin, unconditional predestination, invincible grace in conversion, particular redemption, and perseverance of saints.

I may add, the result was: that the Federal legislature ordered the holding of a general council of all the Presbyterian churches then in the world, to discuss anew and settle these five doctrines. This was the famous Synod of Dort, or Dordrecht, where not only Holland ministers, but delegates from the French, German, Swiss, and British churches met in 1618. The Synod adopted the rule that every doctrine should be decided by the sole authority of the word of God, leaving out all human philosophies and opinions on both sides. The result was a short set of articles which were made a part thenceforward of the Confession of Faith of the Holland Presbyterian Church. They are clear, sound, and moderate, exactly the same in substance with those of our Westminister Confession, enacted twenty-seven years afterward.

I have always considered this paper handed in by Arminius as of little worth or importance. It is neither honest nor clear. On several points it seeks cunningly to iinsinuate doubts or to confuse the minds of opponents by using the language of pretended orthodoxy. But as the debate went on, the differences of the Arminians disclosed themselves as being, under a pretended new name nothing in the world but the old semi-pelagianism which had been plaguing the churches for a thousand years, the cousin-german of the Socinian or Unitarian creed.

Virtually it denied that the fallen Adam had brought man's heart into an entire and decisive alienation from God; it asserted that his election of grace was not sovereign, but founded in his own foresight of the faith, repentance and perseverance of such as would choose to embrace the gospel. That grace in effectual calling is not efficacious and invincible, but resistible, so that all actual conversions are the joint result of this grace and the sinner's will working abreast. That Christ died equally for the non-elect and the elect, providing an indefinite, universal atonement for all; and that true converts may, and sometimes do, fall away totally and finally from the state of grace and salvation; their perseverance therein depending not on efficacious grace, but on their own free will to continue in gospel duties.

Let any plain mind review these five changes and perversions of Bible truth, and he will see two facts: One, that the debate about them all will hinge mainly upon the first question, whether man's original sin is or is not a complete and decisive enmity to godliness; and the other, that this whole plan is a contrivance to gratify human pride and self-righteousness and to escape that great humbling fact everywhere so prominent in the real gospel, that man's ruin of himself by sin is utter, and the whole credit of his redemption from it is God's.

We Presbyterians care very little about the name Calvinism. We are not ashamed of it; but we are not bound to it. Some opponents seem to harbor the ridiculous notion that this set of doctrines was the new invention of the Frenchman John Calvin. They would represent us as in this thing followers of him instead of followers of the Bible. This is a stupid historical error. John Calvin no more invented these doctrines than he invented this world which God had created six thousand years before. We believe that he was a very gifted, learned, and, in the main, godly man, who still had his faults. He found substantially this system of doctrines just where we find them, in the faithful study of the Bible, Where we see them taught by all the prophets, apostles, and the Messiah himself, from Genesis to Revelation.

Calvin also found the same doctrines handed down by the best, most
learned, most godly, uninspired church fathers, as Augustine and Saint
Thomas Aquinas, still running through the errors of popery. He wielded a
wide influence over the Protestant churches; but the Westminster
Assembly and the Presbyterian churches by no means adopted all
Calvin's opinions. Like the Synod of Dort, we draw our doctrines, not from
any mortal man or human philosophy, but from the Holy Ghost speaking
in the Bible. Yet, we do find some inferior comfort in discovering these
same doctrines of grace in the most learned and pious of all churches and
ages; of the great fathers of Romanism, of Martin Luther, of Blaise Paschal,
of the original Protestant churches, German, Swiss, French, Holland,
English and Scotch, and far the largest part of the real scriptural churches
of our own day. The object of this tractate is simply to enable all honest
inquirers after truth to understand just what those doctrines really are
which people style the peculiar "doctrines of Presbyterians,' and thus to
enable honest minds to answer all objections and perversions. I do not
write because of any lack in our church of existing treatises well adapted
to our purpose; nor because I think anyone can now add anything really
new to the argument. But our pastors and missionaries think that some
additional good may come from another short discussion suitable for
unprofessional readers. To such I would earnestly recommend two little
books, Dr. Mathews's on the Divine Purpose , and Dr. Nathan Rice's God
Sovereign and Man Free. For those who wish to investigate these
doctrines more extensively there are, in addition to their Bible, the
standard works in the English language on doctrinal divinity, such as
Calvin's Institutes (translated), Witsius on the Covenants, Dr. William
Cunningham's, of Edinburgh, Hill's and Dicks's Theologies, and in the
United States those of Hedge, Dabney, and Shedd. All these can be
purchased from or through our Assembly's Committee of Publication, No.
1001 Main street Richmond, Va., and sent by mail.

I. What Presbyterians really mean by "Original Sin," "Total Depravity," and
"Inability of the Will":

Confession of Faith, Chapter IX, Section iii. "Man, by his fall into a state of
sin, hath wholly lost all ability of will to any spiritual good accompanying
salvation; so as a natural man being altogether averse from that good, and
dead in sin, is not able, by his own strength, to convert himself, or to
prepare himself thereunto."

By original sin we mean the evil quality which characterizes man's natural
disposition and will. We call this sin of nature original, because each fallen
man is born with it, and because it is the source or origin in each man of
his actual transgressions.

By calling it total, we do not mean that men are from their youth as bad as
they can be. Evil men and seducers wax worse and worse, "deceiving and
being deceived." (2 Tim. iii.13) Nor do we mean that they have no social
virtues towards their fellowmen in which they are sincere. We do not
assert with extremists that because they are natural men, therefore all
their friendship, honesty, truth, sympathy, patriotism, domestic love, are
pretenses or hypocrisies. What our Confession says is, "That they have
wholly lost ability of will to any spiritual good accompanying salvation."
The worst retain some, and the better much, ability of will for sundry
moral goods accompanying social life. Christ teaches this (Mark x. 21)
when, beholding the social virtues of the rich young man who came
kneeling unto him, "He loved him," Christ could never love mere
hypocrisies. What we teach is, that by the fall man's moral nature has
undergone an utter change to sin, irreparable by himself. In this sense it
is complete, decisive, or total. The state is as truly sinful as their actual
transgressions, because it is as truly free and spontaneous. This original
sin shows itself in all natural men in a fixed and utter opposition of heart to
some forms of duty, and especially and always to spiritual duties, owing to
God, and in a fixed and absolutely decisive purpose of heart to continue
in some sins (even while practicing some social duties), and especially to
continue in their sins of unbelief, impenitence, self-will, and practical
godlessness. In this the most moral are as inflexibly determined by nature
as the most immoral. The better part may sincerely respect sundry rights
and duties regarding their fellowmen, but in the resolve that self-will shall
be their rule, whenever they please, as against God's sovereign holy will,
these are as inexorable as the most wicked. I suppose that a refined and
genteelly reared young lady presents the least sinful specimen of
unregenerate human nature. Examine such a one. Before she would be
guilty of theft, profane swearing, drunkenness, or impurity, she would die.
In her opposition to these sins she is truly sincere. But there are some
forms of self-will, especially in sins of omission as against God, in which
she is just as determined as the most brutal drunkard is in his sensuality.
She has, we will suppose, a Christian mother. She is determined to pursue
certain fashionable conformities and dissipations. She has a light novel
under her pillow which she intends to read on the Sabbath. Though she
may still sometimes repeat like a parrot her nursery prayers, her's is
spiritually a prayerless life. Especially is her heart fully set in her not to
forsake at this time her life of self-will and worldliness for Christ's service
and her salvation. Tenderly and solemnly her Christian mother may ask
her, "My daughter, do you not know that in these things you are wrong
toward your heavenly Father" She is silent. She knows she is wrong. "My
daughter, will you not therefore now relent, and choose for your Savior's
sake, this very day, the life of faith and repentance, and especially begin
tonight the life of regular, real, secret prayer. Will you?" Probably her
answer is in a tone of cold and bitter pain. "Mother, don't press me, I
would rather not promise." No; she will not! Her refusal may be civil in
form, because she is well-bred; but her heart is as inflexibly set in her as
the hardened steel not at this time to turn truly from her self-will to her
God. In that particular her stubbornness is just the same as that of the most
hardened sinners. Such is the best type of unregenerate humanity.

Now, the soul's duties towards God are the highest, dearest, and most
urgent of all duties; so that wilful disobedience herein is the most express,
most guilty, and most hardening of all the sins that the soul commits.
God's perfections and will are the most supreme and perfect standard of
moral right and truth. Therefore, he who sets himself obstinately against
God's right is putting himself in the most fatal and deadly opposition to
moral goodness. God's grace is the one fountain of holiness for rational
creatures; hence, he who separates himself from this God by this hostile
self-will, shuts himself in to ultimate spiritual death. This rooted, godless,
selfwill is the eating cancer of the soul. That soul may remain for a time
like the body of a young person tainted with undeveloped cancer,
apparently attractive and pretty. But the cancer is spreading the secret
seeds of corruption through all the veins; it will break out at last in putrid
ulcers, the blooming body will become a ghastly corpse. There is no
human remedy. To drop the figure; when the sinful soul passes beyond
the social restraints and natural affections of this life, and beyond hope,
into the world of the lost, this fatal root, sin of wilful godlessness will soon
develop into all forms of malignity and wickedness; the soul will become
finally and utterly dead to God and to good. This is what we mean by total

Once more, Presbyterians do not believe they lose their free-agency
because of original See our Confession, Chapter IX., Section 1: "God hath
endued the will of man with that natural liberty, that it is neither forced,
nor by any absolute necessity of nature determined, to good or evil." We
fully admit that where an agent is not free he is not morally responsible. A
just God will never punish him for actions in which he is merely an
instrument, impelled by the compulsion of external force or fate. But what
is free agency? There is no need to call in any abstruse metaphysics to the
sufficient answer. Let every man's consciousness and common sense tell
him: I know that I am free whenever what I choose to do is the results of
my own preference.

I choose and act so as to please myself, then I am free. That is to say, our
responsible volitions are the expression and the result of our own rational
preference. When I am free and responsible it is because I choose and do
the thing which I do, not compelled by some other agents, but in
accordance with my own inward preference. We all know self-evidently
that this is so. But is rational preference in us a mere haphazard state? Do
our reasonable souls contain no original principles regulative of their
preferences and choices? Were this so, then would man's soul be indeed
a miserable weathercock, wheeled about by every outward wind; not fit to
be either free, rational or responsible. We all know that we have such first
principles regulative of our preferences; and these are own natural
dispositions. They are inward, not external They are spontaneous, not
compelled, and so as free as our choices. They are our own, not
somebody else's. They are ourselves. They are essential attributes in any
being possessed of personality. Every rational person must have some
kind of natural disposition. We can conceive of one person as naturally
disposed this way, and of another that way. It is impossible for us to think
a rational free agent not disposed any way at all. Try it. We have capital
illustrations of what native disposition is in the corporeal propensities of
animals. It is the nature of a colt to like grass and hay. It is the nature of a
bouncing schoolboy to like hot sausage. You may tole the colt with a
bunch of nice hay, but not the boy; it is the hot sausage will fetch him
when he is hungry; offer the hot sausage to the colt and he will reject it
and shudder at it. Now both the colt and the boy are free in choosing what
they like; free be cause their choices follow their own natural likings, i. e.,
their own animal dispositions.

But rational man has mental dispositions which are better than illustrations,
actual cases of native principles regulating natural choices. Thus, when
happiness or misery may be chosen simply for their own sakes, every
man's natural disposition is towards happiness and against misery. Again,
man naturally loves property; all are naturally disposed to gain and to
keep their own rather than to lose it for nothing. Once more, every man is
naturally disposed to enjoy the approbation and praise of his fellow-men;
and their contempt and abuse are naturally painful to him. In all these
cases men choose according as they prefer, and they prefer according to
their natural dispositions, happiness rather than misery, gain rather than
loss, applause rather than abuse. They are free in these choices as they
are sure to choose in the given way. And they are as certain to choose
agreeably to these original dispositions as rivers are to run downwards;
equally certain and equally free, because the dispositions which certainly
regulate their preferences are their own, not some one else's, and are
spontaneous in them, not compelled.

Let us apply one of these cases. I make this appeal to a company of
aspiring young ladies and gentlemen: "Come and engage with me of your
free choice in this given course of labor; it will be long and arduous; but I
can assure you of a certain result. I promise you that, by this laborious
effort, you shall make yourselves the most despised and abused set of
young people in the State." Will this succeed in inducing them? Can it
succeed? No; it will not, and we justly say, it cannot. But are not these
young persons free when they answer me, as they certainly will, "No,
Teacher, we will not, and we cannot commit the folly of working hard
solely to earn contempt, because contempt is in itself contrary and painful
to our nature." This is precisely parallel to what Presbyterians mean by
inability of will to all spiritual good. It is just as real and certain as inability
of faculty. These young people have the fingers therewith to perform the
proposed labor, let us say of writing, by which I invite them to toil for the
earning of contempt. They have eyes and fingers wherewith to do
penmanship, but they cannot freely choose my offer, because it
contradicts that principle of their nature, love of applause, which infallibly
regulates free human preference and choice. Here is an exact case of
"inability of will." If, now, man's fall has brought into his nature a similar
native principle or disposition against godliness for its own sake, and in
favor of self-will as against God, then a parallel case of inability of will
presents itself. The former case explains the latter. The natural man's
choice in preferring his self-will to God's authority is equally free, and
equally certain. But this total lack of ability of will toward God does not
suspend man's responsibility, because it is the result of his own free
disposition, not from any compulsion from without. If a master would
require his servant to do a bodily act for which he naturally had not the
bodily faculty, as, for instance, the pulling up of a healthy oak tree with his
hands, it would be unjust to punish the servant's failure. But this is wholly
another case than the sinner's. For, if his natural disposition towards God
were what it ought to be, he would not find himself deprived of the natural
faculties by which God is known, loved, and served. The sinner's case is
not one of extinction of faculties, but of their thorough willful perversion. It
is just like the case of Joseph's wicked brethren, of whom Moses says
(Gen. xxxvii. 4): "That they hated their brother Joseph, so that they could
not speak peaceably unto him." They had tongues in their heads? Yes.
They could speak in words whatever they chose, but hatred, the wicked
voluntary principle, ensured that they would not, and could not, speak
kindly to their innocent brother.

Now, then, all the argument turns upon the question of fact: is it so that
since Adam's fall the natural disposition of all men is in this state of fixed,
decisive enmity against God's will, and fixed, inexorable preference for
their own self-will, as against God? Is it true that man is in this lamentable
state, that while still capable of being rightly disposed toward sundry
virtues and duties, terminating on his fellow creatures, his heart is
inexorably indisposed and wilfully opposed to those duties which he
owes to his heavenly Father directly? That is the question! Its best and
shortest proof would be the direct appeal to every man's conscience. I
know that it was just so with me for seventeen years, until God's almighty
hand took away the heart of stone and gave me a heart of flesh. Every
converted man confesses the same of himself. Every unconverted man
well knows that it is now true of himself, if he would allow his judgment
and conscience to look honestly within. Unbeliever, you may at times
desire even earnestly the impunity, the safety from hell, and the other
selfish advantages of the Christian life; but did you ever prefer and desire
that life for its own sake? Did you ever see the moment when you really
wished God to subjugate all your self-will to his holy will? No ! That is the
very thing which the secret disposition of your soul utterly resents and
rejects. The retention of that self-will is the very thing which you so
obstinately prefer, that as long as you dare you mean to retain it and
cherish it, even at the known risk of an unprepared death and a horrible
perdition. But I will add other proofs of this awful fact, and especially the
express testimony of the Holy Spirit.

There is the universal fact that all men sin more or less, and do it wilfully.
In the lives of most unrenewed men, sin reigns prevalently. The large
majority are dishonest, unjust, selfish, cruel, as far as they dare to be,
even to their fellow creatures, not to say utterly godless to their heavenly
Father. The cases like that of the well-bred young lady, described above,
are relatively few, fatally defective as they are. This dreadful reign of sin
in this world continues in spite of great obstacles, such as God's
judgments and threatenings, and laborious efforts to curb it in the way of
governments, restrictive laws and penalties, schools, family discipline,
and churches. This sinning of human beings begins more or less as soon
as the child's faculties are so developed as to qualify him for sinning
intentionally. "The wicked go astray as soon as they be born, speaking
lies." Now, a uniform result must proceed from a regular prior
cause--there must be original sin in man's nature.

Even the great rationalistic philosopher, Emmanual Kant, believed and
taught this doctrine. His argument is, that when men act in the aggregate
and in national masses, they show out their real native dispositions,
because in these concur rent actions they are not restrained by public
opinion and by human laws restricting individual actions, and they do not
feel immediate personal responsibility for what they do. The actions of
men in the aggregate, therefore, shows what man's heart really is. Now,
then, what are the morals of the nations towards each other and toward`s
God? Simply those of foxes, wolves, tigers, and atheists. What national
senate really and humbly tries to please and obey God in its treatment of
neighbor nations? What nation trusts its safety simply to the justice of its
neighbors? Look at the great standing armies and fleets! Though the
nation may include many God-fearing and righteous persons, when is that
nation ever seen to forego a profitable aggression upon the weak, simply
because it is unjust before God? These questions are unanswerable.

In the third place, all natural men, the decent and genteel just as much as
the vile, show this absolute opposition of heart to God's will, and
preference for self-will in some sinful acts and by rejecting the gospel.
This they do invariably, knowingly, wilfully, and with utter obstinacy, until
they are made willing in the day of God's power. They know with Perfect
clearness that the gospel requirements of faith, trust, repentance,
endeavors after sincere obedience, God's righteous law, prayer, praise,
and love to him, are reasonable and right. Outward objects or
inducements are constantly presented to their souls, which are of infinite
moment, and ought to be absolutely omnipotent over right hearts. These
objects include the unspeakable love of God in Christ in giving his Son to
die for his enemies, which ought to melt the heart to gratitude in an
instant; the inexpressible advantages and blessings of an immortal
heaven, secured by immediate faith, and the unutterable, infinite horrors
of an everlasting hell, incurred by final unbelief, and risked to an awful
degree, even by temporary hesitation. And these latter considerations
appeal not only to moral conscience, but to that natural selfishness which
remains in full force in unbelievers. Nor could doubts concerning these
gospel truths, even if sincere and reasonably grounded to some extent,
explain or excuse this neglect. For faith, and obedience, and the worship
and the love of God, are self-evidently right and good for men, whether
these awful gospel facts be true or not. He who believes is acting on the
safe side in that he loses nothing, but gains something whichever way the
event may go; whereas neglect of the gospel will have incurred an infinite
mischief, with no possible gain should Christianity turn out to be true.

In such cases reasonable men always act, as they are morally bound to
do, upon the safe side, under the guidance of even a slight probability.
Why do not doubting men act thus on the safe side, even if it were a
doubtful case (which it is not)? Because their dispositions are absolutely
fixed and determined against godliness. Now, what result do we see from
the constant application of these immense persuasives to the hearts of
natural men? They invariably put them off; sometimes at the cost of
temporary uneasiness or agitation, but they infallibly put them off,
preferring, as long as they dare, to gratify self-will at the known risk of
plain duty and infinite blessedness. Usually they make this ghastly suicidal
and wicked choice with complete coolness, quickness, and ease! They
attempt to cover from their own consciences the folly and wickedness of
their decision by the fact they can do it so coolly and unfeelingly. My
common sense tells me that this very circumstance is the most awful and
ghastly proof of the reality and power of original sin in them. If this had
not blinded them, they would be horrified at the very coolness with which
they can outrage themselves and their Savior. I see two men wilfully
murder each his enemy. One has given the fatal stab in great agitation,
after agonizing hesitations, followed by pungent remorse. He is not yet an
adept in murder. I see the other man drive his knife into the breast of his
helpless victim promptly, coolly, calmly, jesting while he does it, and then
cheerfully eat his food with his bloody knife. This is no longer a man, but a

But the great proof is the Scripture. The whole Bible, from Genesis to
Revelation, asserts this original sin and decisive ungodliness of will of all
fallen men. Gen. vi. 3: " My spirit shall not always strive with man, for that
he also is flesh (carnally minded)." Again, chap. vi. 5: "God saw that every
imagination of the man's heart was only evil continually." After the terrors
of the flood, God's verdict on the survivors was still the same. Chap. viii.
21: "I will not again curse the ground any more for man's sake; for the
imagination of man's heart is evil from his youth."

Job, probably the earliest sacred writer, asks, "Who can bring a clean
thing out of an unclean? not one." (Chap. xiv. 4.) David says: '"Behold I
was shapen in iniquity, and in sin did my mother conceive me." (Ps. li. 5.)
Prophet asks (Jer. xiii 23), "Can the Ethiopian change his skin, or the
leopard his spots? then may ye also do good that are accustomed to do
evil." Jeremiah says, chap. xvii. 9: "The heart is deceitful above all things,
and desperately wicked." What does desperately mean? In the New
Testament Christ says (John iii, 4 and 5), "That which is born of the flesh is
flesh;" and "Except ye be born again ye cannot see the kingdom of God."
The Pharisees' hearts (decent moral men) are like unto whited sepulchers,
which appear beautifully outwardly, but within are full of dead men's
bones and all uncleanness. Does Christ exaggerate, and slander decent

Peter tells us (Acts viii. 23) that the spurious believer is "in the gall of
bitterness and the bond of iniquity." Paul (Romans viii.7): "The carnal mind
is enmity against God: for it is not subject to the law of God, '"neither
indeed can be," (inability of will).(Ephesians ii.): " All men are by nature
children of wrath . . . . and dead in trespasses and sins." Are not these

II. The nature and agency of the moral revolution, named effectual calling or

This change must be more than an outer reformation of conduct, an inward
revolution of first principles which regulate conduct. It must go deeper
than a change of purpose as to sin and godliness; it must be a reversal of
the original dispositions which hitherto prompted the soul to choose sin
and reject godliness. Nothing less grounds a true conversion. As the
gluttonous child maybe persuaded by the selfish fear of pain and death to
forego the dainties he loves, and to swallow the nauseous drugs which his
palate loathes so the ungodly man may be induced by his
self-righteousness and selfish fear of hell to forbear the sins he still loves,
and submit to the religious duties which his secret soul still detests. But, as
the one practice is no real cure of the vice of gluttony in the child, so the
other is no real conversion to godliness in the sinner. The child must not
only forsake, but really dislike his unhealthy dainties; not only submit to
swallow, but really love, the medicines naturally nauseous to him. Selfish
fear can do the former; nothing but a physiological change of constitution
can do the latter. The natural man must not only submit from selfish fear to
the godliness which he detested, he must love it for its own sake, and hate
the sins naturally sweet to him. No change can be permanent which does
not go thus deep; nothing less is true conversion. God's call to the sinner
is: "My son, give me thine heart." (Proverbs xxiii. 26.) God requireth truth
in the inward parts and in the hidden parts: "Thou shalt make me to know
wisdom." (Psalm li. 6.) "Circumcise therefore the foreskin of your heart."
(Deut. x. 16.) But hear especially Christ: "Either make the tree good, and
his fruit good; or else make the tree corrupt, and his fruit corrupt." (Matt.
xii. 33) We call the inward revolution of principles regeneration; the
change of life which immediately begins from the new principles
conversion. Regeneration is a summary act, conversion a continuous
process. Conversion begins in, and proceeds constantly out of,
regeneration, as does the continuous growth of a plant out of the first
sprouting or quickening of its dry seed. In conversion the renewed soul is
an active agent: "God's people are willing in the day of his power." The
converted man chooses and acts the new life of faith and obedience
heartily and freely, as prompted by the Holy Ghost. In this sense, "He
works out his own salvation" (Phil. ii. 12.). But

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